A Deep, unfathomed, dark and dumb.
Is left in Africa to plumb.
A
BOOK OF THE BEGINNINGS.
CONTAINING AN AITEMPT TO RECOVER AND RECONSTITUTE THE LOST OUIGINES
OF THE MYTHS AND MYSTERIES, TYPES AND SYMBOLS. RELIGION AND LANGUAGE,
WITH EGYPT FOR THE MOUTHPIECE AND AFRICA AS THE BIRTHPLACE.
dL
M 37
GERALD MASSEY.
VOLUME II.
EGYPTIAN ORIGINES IN THE HEBREW,
AKKADO-ASSYRIAN AND MAORI.
^0nbon r
WILLIAMS AND NORGATE, 14, HENRIETTA STREET.
t88i.
Tl»*ologij Litxran}
SCMCXDL OP Ti-JPOLOGY
AT CLAREMONT
London:
I< Clay, Sons, and Taylor,
bkbad stbbkt hill.
CONTENTS.
ZODIAC FROM THE CENTRE OF THE CEILING OF THE TEMPLE OF
DENDERAH.V*
Egyptian Zodiac assigned to the second Hermes, according
TO Kircher .vii
XI. Comparative Vocabulary of Hebrew and Egyptian Words . r
XII. Hebrew Cruxes with Egyptian Illustrations 23
XIII. Egyptian Origines in the Hebrew Scriptures, Religion,
Language, and Letters.80
XIV. The Phenomenal Origin of Jehovah-Elohim . .125
XV. Egyptian Origin of the Exodus . 176
xyi. Moses and Joshua, or the two Lion-Gods of Egypt . . 228
XVII. An Egyptian Dynasty of Hebrew Deities Identified from
THE Monuments.281
XVIII. The Egyptian Origin of the Jews traced from the
Monuments.363
XIX, Comparative Vocabulary of Akkado-Assyrian and Egyptian
Words . ..443
XX. Egyptian Origines in the Akkado-Assyrian Language and
'* Mythology.457
XXL Comparative Vocabulary of Maori and Egyptian Words . 523
XXII. African Origines of the Maori . 535
XXIII. Roots in Africa Beyond Egypt . 599
Notes to Vol. I. , 675
Notes to Vol. II. . . . 683
b
229598
OF DENDERAH.
EGYPTIAN ZODIAC ASSIGNED TO THE SECOND HERMES, ACCORDING TO
MOTHER SHIPTON’S PROPHECY OF THE
END OF THE WORLD” IN THE YEAR i88i.
Some relics of the ancient Circle-Craft are still extant in
Britain, and we have our misinterpreted Prophecies in
common with the Hebrews {see pp. 388—398). According to
one of these the World is to end in the year 1881.
The “ end of the world" is the end of an jiBon, Age, or
Cycle of Time, and we have seen the Prophecy fulfilled in the
rare Lunar and Planetary Conjunction which occtirred on
the 2 )'y’d of March. It now remains for Scientific Astronomy
to determine the length of this particiUar Cycle of Time and
define its relationship to the period of Precession.
The ending of an Old World {or ^^on) and commencement
of a New is an appropriate date for the birth of A Book of
THE Beginnings.
March 4//;, 1881.
A
Book of the Beginnings.
SECTION XL
COMPARATIVE VOCABULARY
OF
HEBREW AND EGYPTIAN WORDS.
HEBREW.
EGYPTIAN.
ab ( 3 N), first ancestor, father,
ab, inastei:, teacher, councillor,
ab, desire.
abcbb(nnDK), destruction (applied to a sword,
Ezk. xxi. 20).
abk to mix together, to roll itself
together (as smoke),
abn (PK), stone.
abr (1DK), to mount upward,
abir ( 1 ' 3 K), the first,
abr (1DK), a wing feather,
abrh, feathers.
abrk (^"IDN), tender father (margin),
abr, poetically of God (Ps. xci. 4).
ad (^^t), vapour.
add (T^N), to befall, as misfortune,
adon (P'lN), a lord, master, ruler, noble;
adonaim, a triad (Gen. xviii.).
adm (D^IK), red, red man.
adm (0*1^), applied to the female sex (Num.
xxxi. 35; menstrual flux (Lev. xii. 7 ; xv.
27).
adm (uH^t), to dam.
adr (Pnt<), twelfth month, amplitude, width.
agm (D 3 K), a collection of water, reeds.
VOL. II.
/
ap, first ancestor.
ap, guide, judge, head, chief.
ab, desire, wish.
abkb, to leap, move, penetrate; ab, to
brandish ; kh, the thing brandished,
abkb, varied or variegated plumes; ab, pied.
ab, tablet, statue, stone, ivory, horn ; abn,
stone wall.
apa, to mount, fly on high,
ap, first.
apr, preparer of bows, equip,
apru, a fillet of consecration,
ab, holy father; rek, to rule,
abur, God.
att, to soar, fly.
att, retribute ; at, destitute,
atnu, captain; atenni'., titles ; aten, rank,
quality, highest; aten, solar orb ; atenu,
penetrator, former, and ruler,
atum, the red deity, red sun.
atem, the “Mother-Goddess of time,” or
periodicity.
atem, to shut up.
atr, the limit, boundary, space, measure, dis¬
tance.
akbem, a whelming wave ; akh, reed.
B
A Book of the Beginnings.
HEBREW.
abb (3nS), to desire, wish for, sitjli after,
love, be attached.
Bbd (nntt), joined together.
ain (|'N), nothing, negation, not.
alpb (nS'K), a measure of grain.
ahl, ten, house, habitation, dwelling.
an (IN), desire.
aob python.
aob, a soothsayer, diviner.
aob, a bottle.
aud (niN), to gird, encircle.
aud, to press down, as with mi'firtune.
aun (jiN), negation.
ann (jlN), ini<|uity.
ophn (|B1N), symbolic wheel, or circle,
aur or avr (*11N), fire, to burn,
autb (niN), a sign, a type,
ax (TX), behold, then,
ax (|*U), an idol.
atxb O'i])}, image, idol, representation of the
female.
axd (ntN), gone.
ax, formerly, former time.
axn (ItN), give ear.
axq (pTN), a chain or fetters, in the plural,
axrcb (ITITN), people of a district, natives,
native.
achch (nnX), to burn, as fire,
ach (HN), a fire-pot.
akd (nSN), to bind.
acbd (inX), the first one, first day of the
month.
acbor (^1^N), the hinder or bottom part, rear
end, the west, the latter time,
abpb (B 3 N), to push, spur, drive on.
acbn (inX), reerls, grass, Nile gra-s.
achx (TnX), to enclose, encompass, seize, lay
hold fast, grasper, holder,
aton (pt^N), fine linen,
atm (DON), stop the ears, shut,
atr (TON), to enclose with a hedge, bound,
aib ( 3 'N), an adversary, enemy,
alpbb (HD'N), a measure of grain, modius.
alah (E^'N), typical male, vir, virile.
akl (^DN), corn, grain.
akr husbandman, digger, to plough.
amb (ilDN), cubit.
al (^N), ancient name of the supreme deity,
interchanges with Haal.
alpb (ei‘?N), to bind, to bind up or to¬
gether.
alb (n^N), to be round, move in a circle,
alpb (B^N), head of a family or tribe.
bm (DN), typical mother,
am, truth.
amn (IDN), to stay, sustain, support, to found,
make firm, sure.
amn, to nurse a child ; amntb, a nurse.
amtb (DDN), truth,
amm (DDN), to join together,
anq (p 3 N), to be pressed,
anki ('DJN), I.
ana (D 3 N), to urge, compel, force.
EGYPTIAN.
hab, wish ; bap, to unite in marriage.
aabti, dual deity, lunar; abtl, legs, womb,
bellow.s.
en, no, ml, negative,
ap, a bushel of grain.
ab, house, stable, camp, storehouse.
nba, desire.
app, Apophis, serpent.
ap, to declare, show, manifest, guide.
ap, measure of liquids ; ab, a water-bottle.
at, circle.
att, destitute
en or na, negation.
un, bad.
apt, the symbolic winged disk,
afr, fire, to burn,
at, a type.
as, behold ; asb, then,
as, a statue, a typical image,
asb, seat, feminine symbe^.
as, to go away ; aas, go, haste,
asat, period of time,
as, lo!
nskb, a collar.
rekb, people of a district, native.
akb, fire,
akb, a censer,
akb, to suffocate.
bek, first in rule; bek-t, queen ; bek, title
of Amen, as lord of the first region,
akar. Hades, amentes, the underworld, the
west.
kefa, hunt,
akbn, reed.
kes or keks, to bind, bend down, subject.
at and atnn, a kind of linen.
atm, listen, hear, to shut.
atr, limit, boundary.
app, the Apophis, enemy of the sun.
apa, bushel.
asb, tree of life, symbolic ; as, secreting part
of the body ; asb, emission,
aka, grain, corn,
akaa, ploughshare,
meb, cubit.
ar or Har, the son, the Lord,
arp, to bind, a bundle,
aaln, orbit or orbits.
kberp, the first, principal, the majesty, the
prow.
bem, typical female,
ma, truth.
min, to place firm, fix, found.
menA or menat, the nur.se, the nursing
mother,
mat, truth,
am, together with,
axxk, to squeeze,
aak, I, the king.
ans-ra {.Ritual, ch. xlii.), the opposer.
Vocabulary of Hebrew and Egyptian.
3
HEBREW.
anpb (Q 3 S), breathe, emit breath.
anuBh (CihilX), son of Seth.
asli (nDN),to injure.
asa (NDK) (Aram), to heal, physician.
aalr (I'DN), prisoners bound.
apb (DN), swine’s snout (Prov. xi. 22).
aphud (HIQN), image of an idol.
aphll (^^DK) judgment,
aph, even.
aph, anger, breathing wrath,
aptal (^SN), to set, be hidden, obscured,
aphah (HIIQN), viper,
aphn ()SK), to twist.
aplir (laN), some kind of head-dress or orna¬
ment, a mitre in Syriac,
aab (aik’N) uncertain root, perhaps to labour,
to toil (Gesenius).
a*l ('? 3 {K), noble,
ar (IN) a hero, strong man, giant,
ara (XIN), lion, strong. Ares,
are ( 3 -lR), to weave,
arkb (iiaiK), healing,
arb (niR), to pluck off, gather grapes,
arcb (mS), to decree, appoint a time, make
a covenant.
arcb (mX), a period, a courie of time (Gen.
xviii. II).
arb (TIN), length, space, continuance of
time_.
euBb (C 3 'N), foundations ; asbb ( 3 C 3 'K, unused
root).
asbpb (QE^N), a magician, enchanter, to evoke
spirits or practise magic,
asbb (nE'X), a sacrifice,
asb (E'N), fire, fever.
asbr C'E'N), to become the spouse or husband,
attain puberty,
asbr (1^N),_ happiness,
asbrb (mtj'N), a sacred tree,
asartba, Pentecosc offerings of first fruits, as
loaves of bread and measures of meal
(Josephus, 3,.io, 6).
asbtbun (priE^N), rest,
avb (niN), to desire, to wish strongly,
avtb (mx), to be, exist,
avtb (niN), to be, to exist, being, essence,
body.
a^tb (niN), a sign, mark, sign for marking
portions of time,
avpb (^1N), to measure,
avr (11N), light, lightning,
avn ()1N), substance, born,
atb (nX), out of.
atbi («nx), for at, a feminine thou; atbnn,
a she-ass.
atbmcba (XriDPIK), to be crucified,
atbn ()nX), hard substance,
atbn ()nX), perennial,
atbr (iriN), place of God.
EGYPTIAN.
net, breath.
annsb, the wolf, Sut-Anubis.
nsb, hurt,
nsba, doctor,
sebar, overthrow,
apb, boar.
apt. Goddess Thoucris ; bept, a shrine, the
bema image ; also the bept, sign of peace
and plenty,
ap, judgment,
ap, equal or even,
auf, chastise,
bap, to hide,
befa, viper,
pena, to turn, reverse,
apru, fillet, proof of consecration.
aasb, leisure ; asft, idlencs.s fault.
as, noble.
£ur, the Divine Son and Hero,
ru, lion,
arb, to weave.
ark, thirtieth of the month, end of period,
arr, vine, grapes,
ark, oath, covenant.
ark, a time, end of a period,
rek, time, rule, reckon.
asb, throne, seat.
sbefl, terrify, terror, demoniacal.
as, sacrifice,
asbr, inflame,
sberan, pube-cent.
sber-sber, joys ; sbert, rejoice,
asm, tamarisk tree.
asbrta, meaning determined by a slice or
portion of bread, corn, and a measure.
as, rest ; tun, seat,
uba, to desire strongly,
an, to be.
af, born of; aft, the flesh ; apt, the e.^sence.
aft, the four quarters.
ap, measure,
afr, fire.
af, flesh, born of.
ut, out of.
abtl, womb.
makba, balance, level, or crossing,
atn, some hard substance, tin
aten, to make the circle,
atbor, place or habitation of Homs.
3
betb ( 3 ), the letter B, house. pa, hieroglyphic house ; bu-t, belly, vagina,
bausb (E^IXl), bad, wicked ; basb, to stink, besb, naked, wounded, hostile, revolt, inystical
a stench. sense.
B 2
4
A Book of the Beginnings.
HEBREW.
bar (1S3), to declare, expl iin.
brr v^)i I, pux'e. ' -nrny.
bl>tt aperture, ca..iy.
bbb {n33), the apple or pupil of the eye.
bib (3'3), hollow, the pit.
bd or bdd (n3) (313), to separate, be separate,
apart.
bda (X13), to form, to fashion, used of a
potter.
bdd, to devise or feign.
bbmb (noriD), Hehemah.
bbt (1313), some kind of stone for pavement.
bua (113), sense of swelling up.
bed (1J3), raiment, vesture, g.irments.
bgl (*?y3), the lord, ntler, the husband.
bva (113), to bubble up.
bvg (313), to cook, to bake,
bnt (1333), to bind, gird al)out, related to the
priest’s dress.
brbr (1313), fatted fowls
beka (K33), la nentation.
bqa (yp3), to cleave open, divide, divisions,
half.
bqr (lp3), dawning of light.
bkrh (1133), offspring, firstborn, young.
br (13), corn.
bra (N13), to form, fashion, create, produce ;
bra, to beget.
bar (16Jt3), rejoice, be and make joyful,
buq (p13), to empiy, em|itying, depopulate.
busb (K13), be ashamed ; besb, put to shame
and silence, shame; bear, nakedness;
bexlutb, a making naked,
bebn (113), watchtower, beacon,
bchr, (113), to have pleasure, to love, to
mature ; becbur>mut, the first-begotten of
Death (Job xviii. 13).
bg (33), food,
aben-bekn, a tried stone,
btn ({133), womb.
bka (N33), to drop, weep, shed, flow by
drops.
bnh (133), to build, metaphorically to beget,
ben, son.
bqbuq (p13p3), a b >ttle.
^bw^^_ pulliug to flight, chasing, expelling,
brq (pl3), to lighten, send lightning, also
applied to the Great Serpent,
barakab, p.jols, great waters of Gibeon.
EGYPTIAN.
par, show, explain,
per-t, void.
ber, l - 1) 'd up ; per, fl «\v oui, pour .mt.
beb, a well, sense of round, circular, cave,
cavern.
bab, anything round.
bab, hole, the pit.
bet, the foreigners, outsiders.
puta, to form, to shape, the former personified
as the potter is Pntba, the Egyptian
Buddba.
put, to figure, type,
bekhama, hi|ipjpotamus.
baaiut, syenite granite,
bua, boa.st.
pkt, s )me kind of royal linen or tunic,
bak-al (l)ak-Har), bak, hawk, sign of rule;
bar (Al), the Lord,
bab, to exhale,
pefa, to cook, bake.
pini(t), psbent, crown {Dcnk. iv. 71 , a).
ber-ber, tip-top, enviable,
beka, to pray.
pkbkha, to divide, divisions ; peka, gap,
divide in half.
peka, extend ; pekal, to flower,
bakb, to engender, fecundate, conceive,
per, grain.
per, cause to appear visibly ; per-t, proceed,
emanate from the creator,
fiber, joy ; fiber!, rejoice (P. article the),
beka, bring forth, naked, squat; bekal,
waste, deficiency, void.
beab, wound, bleeding, naked, mystic mean¬
ing.
bekbn, tower, fort, magazine,
bekh, to fecundate, conceive, enfanter.
pekh, food,
bekbn, basalt,
but, belly, vagina sign.
beka, to bring forth, naked, void, squat,
depress, bleed,
benn, engender,
bennu, sons.
baakabaka, reversal, topsy turvy,
baruka, spoils and slaves.
buiruka, fulsii,ftilgttravit,
buiruka, a form of the two waters, Peau
miroiU.
I
gab (nt<3), high, lifted up, proud,
gb (33), the booth or brothel, itopuixov,
rb wopuelov (Ez. xvi. 24, the LXX).
gb (33;, gibbous.
gb, pit, cistern; gba, a reservoir, marsh,
pool.
gbb, to dig.
ka, tall, high, lifted up.
kep, concealed place, sanctuary, Typhonian,
kab, to double, double, turn corner,
kbeb, low, lower Egypt, place of waters.
kbeb, to dig.
Vocabulary of Hebrew and Egyptian.
5
HEBREW,
ebli (n33), to issue from the earth when
hatched (as locusts).
gbul boundary, limit, border, margin.
Bbur (H3J), the mighty God.
gbur, the mighty hunter,
gbl (^33), to twi't, twist together, wreathe as a
rope.
gbr (133), a man, vir, as generator,
ed-gd (n3n3), to beat, to thunder,
gdd (nn3), to cut, break in upon,
gdh, banks, stone wall or bank.
gdlb (nn3), a female goat,
gu or gub (13), belly, middle, body,
guib (n'13), dead body, corpses,
gua (1113), to breathe out one’s life,
gv (13), majesty, to be great,
evr (-113), to ferment, seethe, efferve.sce, to
draw in moisture.
gvTl (*?113 or '?Dn), lots,
gvsb (K^IU, or t^'il), the Great Bear (Ibn
I'.sia)..
gvsb (tJ^13), to search out.
gvsb (tJ'U), to curdle, clot, clod, heap together
and make firm, to coagulate,
eil (^'3), a circle, revolution, age; gul (‘?13),
go i'l a circle.
Bib (n‘?3), to make naked, reveal, disclose, be
revealed, manifestation, the primeval mode
of revealing, the vi^ible word,
gma (fc<D3), an ark of papyrus,
gma (K03), Nile reed.
gmm (DD3) (an unused root), to join together,
heap up, increase,
gmd (*103), a staff or rod, a cubit,
gmd (*1D3), to sit firmly, to establish,
gml (^03), complete, mature, grown up.
gupb (f)13), to shut upon,
gur (113), to turn aside from the way.
gbr (■in3), hiding-place,
gn (13), a garden.
gasb (C^'i;3), to thrust, be concussed.
grz (t"l3), to cut off, separate ; grs, to break
in pieces, expel,
gra (yi3), to scratch,
grpb (*113), to press together, to form a ball,
gabna (Dl!^3), corporealness.
EGYPTIAN.
kbeg, generate, transform, create, shape,
assume shape of (as beetles),
kbepr, the world, boundary,
kbepr, the creator, the beetle-headed god.
kafa, hunt, seize by force,
kab, to turn, twist, double, redouble ; kbe-
pera twists the horns (AV/. ch. xciii.).
kbepr, to generate.
kket-kbet, to attack, reverse, overthrow,
kbet, to cut, break in pieces,
ketui, circle, enclosure, surround with any¬
thing.
kahta, she-gr.at.
kha, belly, body,
kba, corpse,
kbu, spirit.
kbefa, might, puissance, potency,
kep, fermentation, heat, fertilize, fertilization
of the Nile,
kbeperu, happening.
Kepsh, the Great Hear, North Pole.
sheps, be concealed ; kapu, hidden.
Bbeps, to conceive, be figured, shaped for
birth.
karr, circle, orbit, course.
kberu, the word, voice, speech, know, make
known.
kbem, a shrine or ark.
kam, a reed.
kam, to create, form, produce.
kbemat, kind of square-headed sistrum.
khemt, an adult, honimefait.
kafa, fist, seize by force,
kar, curve,
kar, secret, under,
kben or kbent, garden,
kbus, ram, pound.
khers, to dissipate, disperse, clear away,
kra, to claw.
kbereb, to form, figure, model,
kbem, matter ; kbasu, flesh, fleshy.
1
db (33*1), to speak,
db (3n), a bear,
dbb (33*1), to flow gently,
dblun ()1'3*1), flux.
dvb (HIT), the woman’s illness, menstrual,
dvb (nnj, menstruation,
dbr (33*1), to lead, head, guide, rule, direct,
lay snares.
dbpb(n333), words, precepts, manner, mode ;
dbp, word of the Lord, oracle, logos, edict,
the Ten Commandments on stone tablets,
dum (DH), dumb.
j dbp Cim), to go in a circle,
dr (33), a time, a generation,
dup (313), generations, times; dur, round¬
about.
tep, tongue.
tabi, a bear; Teb, the Great Bear,
tep, to drop,
tef, drop blood.
tefa, to menstruate; teb, to purify,
tepb-t, abyss, source, hole of a snake,
tepr, head, tie, noose.
tep, tongue, type of utterance ; tapiriu, an
engraved stone ; tapi, stone ; riu, engrave.
tern, dumb,
ter, circle of time.
ter, time or times.
6
A Book of the Beginnings.
HEBREW.
dnd on), to be troubled and agitated.
Dauld nn), David the Psalmist.
dull or devh (nH), menstruation,
dl (H), having the sense of two, as Bicorms ?
diq (pn), a watch-tower, place of look-out.
dill (n*?n), a door.
dath (njn), the intelligence, understanding,
dr (*n), generation.
dth (m), law, commandment, degree, statute.
EGYPTIAN.
tut, to tremble.
Tet, Lord of the Divine Words.
tua, menstruation ; tb, tep, to drip, drop.
tl, two.
teka, see, behold, whilst hidden; tekbn,
an obelisk,
teraa, door.
tat, the tat, eidolon, the soul, eternal prin¬
ciple.
ter, to engender.
tet, speak, speech, word, discourse, tell.
n
he (n), duration.
hgh (nan), to murmur and mutter, as the
soothsayer, magician,
hgh (run) a thought,
hgh, to celebrate.
hgil (Vun), to rejoice, a religious dance,
hda (Nnn), God.
hdm (onn), to cut in pieces,
hdh (mn), to stretch out, ofl r (direct the
hand to anything).
hdm (Onn), to overturn, destroy, tread down,
level with the ground,
huh (mn), to breathe,
huh, to desire. Long for, sigh for.
huh, to be.
huh, wickedness, fall, ruin, calamity, destruc¬
tion, misfortune,
hul ('in), ho! woe, alas !
havoth or avoth, cabins, huts,
hvu (]in), to rest,
humm (DOIH), destruction,
hm (OH), to hum.
hin (pn), a measure of liquids,
hna (Wn), god or city.
hnh-uhi\h (n^nm^n), here and there.
hrh (nm), to conceive as a woman.
hsh (non), to rest,
ha (XH), lo ! see.
hah (nXH), cry of joy.
hubnlm (D'33in), ebony.
hud (nin), majesty, honour, glory.
the established (Nahum ii. 7).
uxr (ntl), to carry, sustain.
xab (DXT), wolf.
xbb (33T), an unused root, but expressive of
sound.
xbh (n3T), sacrifice of a special kind.
ha, duration,
heha, charm, magic.
heka, thought.
hak, a time of festival.
hakr, applied to a festival.
hut, the great God.
temu, to cut in pieces.
ta, lo offer, direct, with hand outstretched.
tema, terrify, swoop down, subdue.
hu, spirit, the breath ; haa, breath of life,
uha, want, long for, sigh, desire,
ha, essence, beginning,
hu, evil.
hul, tear the hair in grief,
hepti, ark or cabin,
hept, peace or rest,
ham-ham, to ro.nr.
hum, locusts.
hin or henu, a measure,
hanna, name of a god.
hanu-hana, turn back and return, go to and
fro.
ar, to make, image the child, likene.ss ; her,
function,
as or hes, rest,
ha, to hail.
haa, jubilation; ahaij rejoice; ahaiu, cries
of joy.
habnl, ebony.
hut, throne, the upper crown, mystic sun.
hesb, hesbu, or heap, a pavement, a dis¬
trict, a hieroglyphic of land, and of Egypt.
1
usr, to sustain, prevail, rule; the uxr is
the sceptre of power.
sab, wolf, jackal,
sebhu, sob, groan, roar.
sabu, circumcise by castration ; sab, eunuch.
Vocabulary of Hebrew and Egyptian.
7
HEBREW.
»kk cnDT). to be transparent, clear, pure.
*lil) (Snt), to shine, be golden, metaphor
applied to the heavens (Job xxxvii. 22 ),
(31t), to enclose, surround, bind.
*ub pIT), flow, to flow, menstrual.
son (|1T), to nourish, feed, give food.
xlK (T'T), a full breast.
*ua (yiT), to shake, agitate, motion.
*▼ (It), a precept.
xphth (nST), pitch.
siza (KT't), abundance.
xqlm (D'[7i), chains, fetters.
xmn (]t3T), to prepare, appoint, establish.
znb P3t), something vile or contemptible.
xnb, tail, extremities.
xim (Dt), to form, put into shape, figure.
xen, kind, species.
xnb (n3T), harlot,
xr (It), a crown.
xra (y"lT), seed, seed of men, race.
xrb (mt), to winnow.
xrb, an arm, arm of God.
xrb, might, power, strength, help, helper.
xra (ytt), to plant.
xra, to conceive seed, speaking of a woman,
be made fruitful (Lev. xii. 2 ).
n
cbbnr ("tPH), a type-name of rivers,
cbbq (p3n) (Talmudic), girdle,
cbg (in), a festival, in the Talmud the Feast
of Tabernacles, the Passover (Is. xxx. 29 ) ;
bgg, to keep a festival, go round in a circle,
dance.
cbgg (33n), he drunk, or get drunk,
cbdr (mn), a chamber, woman’s innemu st
apartment, house of ie mother (Cant. iii.
4 ), inward parts of the belly (Prov. xx. 27 ).
cbdr (mn), to surround, enclose,
cbug (3in)> to describe, draw, or go in a
circle.
cbud (nin), to p.ut forth,
cbvt (Din), measuring-line,
cbvl (^in), the phoenix,
cbur (lin), hole.
cbutbjn (Onin), a seal, seal-ring, signet,
cbzb or bxa, (Htn) to see, as seers, by ab¬
normal vision ; cbzb, a seer, prophet, one
of the zah or sa (see the cbasai, 2 Ch.
xxxiii. 19 , margin); cbzion, vision, revela¬
tion, valley of vision, mount of vi.-ion.
cbta (KDn), sin, grief, calamity, fault, penalty,
misfortune, outcast, wander, purify, be puri
fied, expiate, cleanse by a sacred ceremony,
cbtb (non), wheat.
cbib (n'n), life, vivify, give or preserve life,
feed life, anima.
cbltb (n'n, i.e. nin), the beast of the reeds
(Ps Ixviii. 31 ), au image of Egypt.
EGYPTIAN.
xaakb, to illuminate, glass?
Beb,.ihe star.
sefekh, noose, bind.
sef-aef, purge; sep, corrujit; aep, time,
turn, .'•pontaneous manife.'-tation.
sen, food ; sen-kau, to suckle,
xhea-t, full brea.st.
xua, priestess, sing loud, shake the sislium or
seshish.
sept, a precept,
sir, pitch, bitumen,
snsr, maintain, sustain,
skhem, to prevail, shut place, to imprison,
smen, to prepare, establish, appointed, place
of establishing,
snab, fault, stain,
snab, legs.
senn, in age, statue, found,
sben, brother, sister, brethren,
kbennu, concubine.
Bb&r, a crown.
sberu, barley, children, pubescent youth,
ser-t, fan.
ser, the arm .symbol, arm of the Lord,
sru, dispose at plea.-ure, chief, arrange, dis¬
tribute, console
srnt, plant, dig, renew.
ser, a liquid' like cream or butter, sacred,
private, reserved.
kabb, inundating ; anr, river,
sevekb, noose, lie, girdle,
bak, festival, a time; bekan, some kind
of bread (unleavened?); "skba-hut"is
leavened bread.
heka, beer, drink.
hatbor, habitation of Horus, ns the mother ;
kbat, the womb.
atr, river measure, limit, margin, boundary,
kbekb, a collar.
•at, to put forth.
kept, measured out.
kbepr, the transformer, to transform.
kar, hole.
khetem, seal, shut, a signet-ring,
kasbi, secret; sa, an order of priests; sbau-
imu, a diviner, a divine sliau or seer. The
Egyptian “sa” equates with “basal." •
aati, leprous, accursed, outcast, destitute, un¬
clean.
but, wheat, white corn.
kbu or bu, spirit, genius, aliment.
kbebt, the hippopotamus, type of Egypt in
the North.
A Book of the Beginnings.
HEBREW.
chk C^n), mouth, palate, internal parts of
the mouth.
chkh (n3n), take captive? (see Is. xxx.
i8).
cklb {3t>n), what is best and most excellent,
cbm (DD), heat.
chma (XDri), to curdle, make cheese.
cbmnim (D'30n), images, plural of Hamon,
and as the b changes with a, and these are
sun-images, the name identifies them with
Amen-ra.
cbmz (}^Dn), that which is leavened (Ex. xii.
»S)-
cbmab (CJ'DPI), womb.
cbmtb (HDri), a bottle.
cbn (|n), grace, favour, good-will, beauty.
cbnn (pn), making supplication,
cbnb (run), to bow down, incline, prayer,
cbnp (^JH), to ke profane, polluted, im¬
pious.
cbpb (HQn), bride-chamber,
cbpab (E^^QH), a beetle,
cblq (p'H), to surround.
cbralm (D'Nin), excrements (Is. xxxvi. 12 ;
zuab in margin ; cf. ana, Kg.),
cbrd (inn), to be frightened,
cbrt (UIH), unused root; to cutii', to engrave,
cbrlabi ('E^’''ln), silent, quiet; cbareab,
secretly.
cbrp (niri), autumn, fruit season, to pluck,
gather, reap,
cbra (Din), the sun.
cbrpbab (HDin) (Is. xlii. 3), the shame or
reproach, the feminine period,
cbabab (n^R), be silent, still,
cbabb (Dt^H), reckoned, to reckon, to think
upon, consider.
cbabb, the girdle of the high-priest, which
bound the ephod (Ex. xxix. 5).
eban ()Dn), to bind together, be strong,
possess power, treasure, abundance,
cbezb, to destroy, slay,
cbq (pH), an appointed time,
bkb, defined, established, law, ordinance,
cbqr (Ipn), secret depths, hidden, to search
beneath.
cbtbm (Onn), to shut, to seal, seal up, set a
seal upon, a seal.
cbtbtb (nnn), to break, to break in pieces,
cbtb (nun), wheat.
EGYPTIAN.
kbekb, throat, gullet,
bak, captive.
kberp, to excel and surpass,
am, heat.
bam, to conceive, make a child ; kam, to
create.
images of Amen-ra.
meal, cake ; mea, some kind of cake.
mea-t, place of birth ; mca, bear, bring
forth ; kha, belly; kbepsh, womb,
bemt, feminine emblem; hem, fount or
w ell, with bottle sign.
ban, nod assent, favour; an, ..p)iear beau¬
tiful.
hannn, to supplicate.
haniu, adore.
nebt, evil of some kind.
khep, sanctuary, secret place, the uterus,
kbepr, the beetle-headed god.
khakb, a collar ; khakri, a necklace,
aari, fxces.
her, fear, terrify.
mti, to engrave, figure ; karb, sculptor,
karaa, funeral, place of embalmment; kaiast,
the mummy.
kberp, a crop ; Replt, goddess of harvest.
Rea was a surname of Osiris, as the watcher,
the eye of heaven.
repa, lady, virgo, feminine rcpe.iter, wile of
Nile.
kasbi, secret.
sap, count, reckon ; aaph, examine.
seb-seb, encase, gird ; shebn, a collar or
tippet; sbebn, traditions; kheaba, blue,
lapis-lazuli.
aenh, bind ; aenn; to found, establish ; aben,
granary.
heab, destroy, destruction,
bak, a time appointed,
heka, rule.
kar, ecret; kbr, under ; ksu-i, digger.
kbetem, to shut, lock, seal.
khet, to break in pieces,
bet, wheat.
tbur (mU), summit, lofty place, the height,
tebb (n3D), a slayer, to kill, executioner,
tba (ynU). to seal,
tbtb (naU), month of dirt,
tbur (nmb), physical purity opposed to im¬
purity, to clean-e in the primal tense.
tepr, head; tep, heaven, top.
tetbu, kill, destroy, exterminate,
teba, seal.
tepbt, the abyss, a lake of mud or inal'er.
ter, rub out, wipe out, drive away, obliterate,
purify.
Vocabulary of Hebrew and Egyptian.
9
HEBREW.
tua (NltD), be miry and foul,
tntphuth (niDDltD), written scrolls worn fillet-
wise, called frontlets.
tur (IID), an enclosure, wall, fence, boundary,
tchr (int3), to be illuminated,
ttah (VinDD), pollution, filthiness, unclean,
tarn (DyO), to perceive.
tarn (01113), judgment, royal decree, sentence.
tan ()yD), to cut through,
tphtu (nOtS), a drop.
EGYPTIAN.
tn, filth, stain.
tut, word, language; put, circle.
ter, limit, extreme frontier, boundary,
teka, to illuminate,
taut, slime, venom ; taa, pollute,
tarn, to spy out.
tma, make just, visibly; tema, announce ;
Ma, goddess of justice; Turn, god of
justice.
ten, to cut in two.
teft, to drip ; tef, drop.
lab (3K'), to desire, to long.
Ibb (30'), to cry out, joyful exclamation,
igh (HJ'), sad, afflicted, grieved,
iaga, wearied out, exhausted.
Id (O'), the hand.
Idun dlO'), a judge, or judged.
Ida (yO'), to perceive, see, know, be aware
of, understand, ideal, imaging.
Ibub (nin'), supreme deity of Hebrews, ren¬
dered Jehovah,
lar (OX'), a river.
ihr (in'), union, junction, together,
ihm (OH'), to conceive, have sexual inter¬
course.
im (O'), the sea.
ium, the west.
Isd (OD') to found, establish, settle, be
based, seated, grounded,
ial (^y'), to rise above, ascend on high,
ian (]y'), a howling animal of the desert; a
name of Baal corresjjonding to Pan.
ian ()y'), to say, utter, speak, sing, howl.
laz (YU'), councillor, chief, leader.
Ichid (O'n'), the ego, self, or soul (Ps. xxii.
20 ).
iatzr ("lY'), potter.
iaqb ( 3 py'), Jacob, “ taking hold of the heel,”
who was to be multiplied.
Igb (33'), to dig or plough,
iqym (Dip'), the existing substance,
iqtn (JtDp'), little (Arab. Kahtan).
Iqim (D'p'), a setter up.
iqshn (j^p'), fowler,
Ipd (33'), used of a downward flowing, to
pour down abundantly, to flow down, to
draw down, pull down, cause to flow down,
ireh (n3'), a month, that which makes a cir¬
cuit (monthly), as the moon.
Iarkb.(n33'), hinder part, extremity, end.
Ish (IJ^'J, being, existence, esse.
ism (Db>|), to be .set, placed.
ishb (nD^'j, to stand, stand out, stand up.
Ipba (yQ'), he shone forth, to shine forth.
Ipl ('3'), foundation.
Ishl ('yty'), salutary.
ab, desire, wish,
beb, shout of triumph, festival,
aka, depressed, subdued, quiet,
akba, dead.
It, to figure forth with the artist’s hand,
aten, title, officer, hear, listen ; atum, the
judge.
It, figure, paint ; at, form, type, image.
beb, deity, the eternal.
aru, a river ; also aor.
ber, with, together with,
bam, to conceive ; kam, to create.
Inma, the sea.
am, the west.
sat, floor, base ; set, seat, race, rock.
bar, to rise above, ascend on high.
an, the ape, the type of speech, a form of
Taht, earlier Sut-Anubis, or Bar-Sutekh.
an, speech of, from, to, speech personified as
An.
as, the great and noble; asi, venerable,
august.
akbet, the spirit, manes, the dead.
attnaa, applied to potters,
akab, a tendon, some part of the body
(heel ?); akab, multiplied,
kbeb, to plough,
kbam, matter,
kett, little,
khem, ithyphallic.
nabnn, fowlers,
art, to milk, or milk.
ark, thirtieth of the month,
ark, end, finis.
ash, liquid, seminal source, emission,
sam, remain, dwell.
as, secreting part of body ; asb, emission ;
asnt, testes.
ub, to shine, sunrise ; af, a name of the sun
in the lower hemisphere,
ar, fundamental,
nsha, doctor, health-bringing.
lO
A Book of the Beginnings.
HEBREW,
islil Jesse, stem of Jesse (Is. xi. l), and
the root.
isha deliverance and help, raise up,
saving ; lahi, salutary.
Ithr (^ri'), a distinguished, noble one.
EGYPTIA.X.
ash, tree of life ; Aasb, an ancient deity.
Bhaa, to raise ; ostaa, doctor, feed and heal,
tara, the hero alone.
kab (3N3), to have pain, be in pain, sore, in
sorrow, to afflict, to be afflicted,
kab (unused root); in /Ethiopic, to roll, roll
round, globe, ball,
kbd (333), liver,
kbud (3133), glory,
kbrh (3333), measure of distance.
kphl (^Q3), to double, doubling, two folds ;
kbr, to bind together, to make, multiply,
kbsb, coition, to beget,
kbm (D33 or D3'), to be bellied, big, preg-
kbs (D33), to tread with the feet.
kabB, to force a woman.
kbabn (|1^33), a furnace for smithing.
kbrh (3333), sieve.
bd (33), a symbolical pitcher (Ecc xii. 6).
khl (‘?33), to be able.
khn ()33), priest, to minister.
kuba (If313), helmets.
kvkb (3313), a star, the star of Chivan.
kv or kvn (13 or J13), in Hebrew, Phoenician,
Arabic, and /Ethiopic, to happen,
kvs (D13), a cup, place of reception, pouch,
emblem of sex.
kzr (3t3) (unused root); to break with violence,
rout an enemy.
kb (33), virile strength, might, potency,
kir (3'3) (unused root); snare, ensnare,
kla (N^3), a prison.
klb (3‘?3), a space of time, complete end.
kick (3^3), a full or ripe old age.
kms (DD3), to lay up in store.
kmr (303), priest, priest from thirty years of
age.
kmr (3D3), blackness,
knp (P|33), a wing, wings,
knphith (n'P)'t3), corner,
kiin (|13), the cake-offering ; the n^KKoi offer¬
ing to Keres.
kiun (|1'3), a goddess,
kun, to erect, to create, form, found,
ksa (KD3), the full moon, first day of full
moon, point of turning back,
ksb (3D3), to conceal.
kBB (DD3), to divide, distribute,
kpb (*13), hand, hollow, curved, bent,
kepher is used for covering with pitch and
ashes.
kphr (3D3), ransom, redemption, atonement,
krub (3133), a symbolical figure, a griffin or
other chimera.
khab, prostrate, some phase of eclipse ; kabn,
to be poor, weak, miserable,
kab, turn, fold, redouble, roll up, as Kbepr
rolled his globe of earth,
abt, liver.
khn, glory ; but, in front,
kepn, measure; kbepr, the scarab-headed
time-measurer.
kab, to double and redouble,
khep, create, generate.
kbebma, the pregnant hippopotamus, the
genitrix Typhon.
kheb, to dig; khebt, dance ; kbepr rolled
his ball with his feet,
kbeb, to violate,
kafnu, an oven,
kblp, sieve,
kat, the womb,
kar, power, ability.
ken, title ; kan, service ; khennu, sanctuary ;
kben, act of offering.
kbeprBb, helmet.
Kbeb, Typhon ; kbabs, star; kbepab. Great
Bear.
kbep, to happen.
kbepBb, female emblem, hinder thigh,
kbesr, to disperse, dissipate.
ka, the male jxjwer, masculine sign,
kar, to entrap, to ensnare,
kar-ti, plural of prison,
kar, circle, round, zone, complete,
kar, the course ; akb, age.
kbem, house < r .shrine ; kbemB, ear of corn ;
kbamu, transfer.
kbemt, man of thirty years of age (ordained ?),
homme fait.
kam, black.
kben, fly, wave the wing,
kanbut, ideogra|)h of a comer,
kuna, pudendum f.
ken or kateah, the naked goddess,
kna, embrace ; knan, condition, doing,
khes, turn back.
kasbi, secret.
kbear, disperse, dissipate.
kefa or kbep, fist.
kbepr, the scarab that covered its eggs with
dung.
kbepr, to transform, regenerate the dead,
kbereb, form, figure, the first form or model
figure.
Vocabulary of Hebrew and Egyptian.
HEBREW.
cbbrth (m3n), the coupling-point or place of
junction; cbprtb (mDD), the mercy-sent
and place of the two cherubs ; in Egyptian
arks the two scarabs, afterwards feather¬
winged.
krs (DID), a vine-clresser.
brs (blD), the belly or womb, a pregnant
body.
krtb (mD), to castrate.
kshpbieilJ'D), sorcerer, witchcraft, enchanter,
kthim (D'riD), people of the isles and sea-
coasts.
EGYPTIAN.
kbepr-at, house of the two beetles ; the Crab
constellation, as place of summer sobtice,
the point of junction ; sign of the god
Kbepr.
karl, gardener.
karas, the coffin, or place of embalmment,
womb of mother earth,
karat, testes ; kart, stone-cutter.
Bbeft, demonial.
kbet, navigate, go, sail, i.e. as the seafarers ;
khet, a ford, a port.
^7
lam (DkS> ^ people, a nation.
Ig (JS. log, measure,
Ibg (3n^), study of letters.
Ivr (yh), begetter of the heir to the childle.-s
widow.
Iqh (npV), arts, doctrine, knowledge.
Iqbl ('np^), the learned, imbued with learn¬
ing- I
Ibqb (npnP), an assembly of prophets (i Sam.
xix. 20).
lub (niS), to be joined closely ; leal or levl,
adhesion, plural. But see “reblu,” and
comp, leolob (n'1^).
lol (^1^), to twist round, wind round, go
round.,
Ita (KID?), to cleave to the ground.
Ikt, to collect, gather, collect money (Gen.
xlvii. 14).
Isbon (pDi^), the tongue, to tongue.
mbul (^IDD), a flood, the Flood.
mad (IRD), strength, force, exceeding might.
mab (HKD), 100 .
maar (11ND), light, a light.
man (IRD), to refuse, be unwilling.
msa (KD'D), a bearing, carrying.
mas (DMD), melt, flow, abroad, run.
mg (SID), a Mage.
mi ('ID or IID), male seed,
migdol, tower (of the Mages ?).
minqtb (HpS'D), wet-nurse,
mgl (^30), a sickle.
mgn (13D), shield, protector, covering, means
of saving.
mknn ()1DD), place, habitation, dwelling of
God.
md (nO), a measured portion,
mdb (mO), to measure, extend, applied to a
measuring cord.
rema, people, natives,
rekb, reckon.
rekb, to know, be wise ; rekb-rbet. Magus,
repa, the heir-apparent.
rekb, to know.
rekbl, intelligent beings, the wise men.
rekbl, pure, wise knowers, intelligent beings,
the Mages.
rebla or reb-b, twin, the twin Lion geds.
rer, circuit, go round.
ret, plant, germ, retain the form, grow,
root.
rekb, to reckon, account.
res, tongue.
meb, the abyss of waters; ber, to well
forth, be ebullient.
mat, granite ; mata, heart, spine. Phallus,
meb, fill, full, complete.
mau, light, shine.
men, no, not, defect, fault,
mes, to bear, give birth,
mes, product or source of river,
ak, a Mage; mak, to think, regulate, watch,
consider,
mal, male seed,
makatura, a Migdol.
menkbat or Menat, the wet-nurse,
ma, hieroglyphic sickle ; kar (gal), to curve,
makbennu, the boat or ark of the dead, in
which they crossed safely,
ma, place ; kben or kbefn, interior.
mat, a division of land.
matal, rope, pole, tie, means of measuring.
A Book of the Beginnings.
HEBREW.
b'mu (1D1), water, w ith, in, into,
musd (HDID), foundation, basis.
muza origin, a going out, the place
from which one goes out, that which goes
out or is produced.
jnzr (ItD), constellation in the north.
mmutli (niDD), a corpse, the dead, state of
lying dead.
mnchm (DIIDD), the comforter,
mnchtli (nn3D), resting-place, the grave,
murh (iTrtO), a teacher, (Arabic) lord;
mara, a lord,
mrkb chariot,
muth (DIO), the abode of the dead,
mth (HDD), a rod, staff, rod that blossomed,
branch, twig, sceptre, expansion, extension,
mtb (HDD), the tribe,
mtbg (3n6), a bridle.
mtr ("lOO), to lain, pour down rain, be
watered.
mo (10), water; moab, water, seed, or pro¬
geny of the father.
mut (DIO), to shake, waver, totter, fail, decay,
to die.
muBb (DD10), the circuit,
musd (TDID), a founding, laying foundations,
foundations,
msa (HDD), a dart.
mna (1130), to restrain, keep back, “ I will
restrain its floods.’’
mnaul (?1U30), the Hebrew word for lock
or bolt or bar (Cant. v. 5; Neh. iii. 3;
Deut. xxxiii. 25).
mnb (1130), pound,
mab (nyO), the womb.
mar-ketb (riDlllO), a pile of the showbread,
the showbread, bread of ordering,
msha (i^C^'O), retreat.
mla (kVo), to All, make full, be filled, be
full, to satisfy,
mn ()0), manna arabica.
men, origin from the parent, creative matter,
author, efficient cause,
mrab (IINIO), mirror, looking-glass,
mra (lllO), a friend, companion,
mrq (plO), to cleanse, by w ashing or anoint¬
ing, to scour.
msa (NK^O), bearing; the “burden of Jehovah ”
(Jeremiah).
msgr (1300), the enclosing, imprisoning,
hence a prison,
mshb (riB(D), to draw out.
mshh (HBID), to do at evening, yesternight.
msbuh (ilWD), the anointed, prince or priest,
consecrated by anointing,
msbeh (ntJ’D), to anoint and consecrate for
office.
mskitb (n'DK^D), imagery, chamber of
imagery.
msbebr (HIB^) (Ps. cx. 3), ihe “womb of
the dawn."_
mBbhn (pt;^’D), habitation, abode, temple,
tent, the Tabernacle of the Israelites, the
Tabernacle of Testimony.
EGYPTIAN,
mn, water, with, in.
meat, sole of the foot, to be generated and
bom.
mes, generation, engender, birth, born, child,
product ; meat, sexual part.
meat, -exual part, birthplace; nr, oldest,
first ; mizar, star in Ursa Major,
mum, the dead ; It, to figure forth.
menkam, kind or quantity of wine,
mena, repose, death, .sleep, rest,
mer, person attached to a temple, monk, a
superintendent, a deity,
mani'kabuta, chariot,
mnt, tomb,
mata, phallus.
mabaut, clan, family, cognste.
mnt, mouth ; ak, to rule,
matnr, grow-th, renewal.
mn, water ; ap, first, ancestral, essence.
mut, end, die.
Beb, to encase, girdle round.
meBt, place of birth ; meBaut, stone-cutters.
maab, an archer.
men, to fix, place firm, anchor fast, im¬
pound.
min is written with the sign of the bolt, the
hieroglyphic of locking up, as the symbol
of Khem.
mna, pound.
ma, the mother; pudendum.
merr, cakes; kbet, corpse, the dead
body.
meabn, turn back, return,
meb, to fill, fulfil, be full, satisfy.
min, a name of Khem, the bull; kami,
gum arabica.
kam (Min), to create ; kbem, creator ; kam,
matter.
man or maber, mirror,
mer, love, attach, kiss, will,
rekb, to full, wash, purify.
mea, to bear and bring to birth.
meBkar, the birthplace and purgatorial prison.
Bbn, to extend, stretch, elongate,
maslu, evening meal on the night of the
last day of the year,
masn, to anoint, dip; masn, a lotion,
maB, to anoint.
mea, to imagine.
meakar, the womb, north pole, place of
re-birth.
meaken, the place of new birth ; mes -t,
sexual part.
Vocabulary of Hebrew and Egyptian.
3
HEBREW.
mslinh (nyj'D), double, twofold, one who
takes .the second rank or place.
msa tribute.
msa (Sb'D), singing ; hBr-hm-Ba ("NB^Dn
nb'n), the leader of the singing or carry¬
ing of the Ark (i Chron. xv. 27).
EGYPTIAN.
Bhen, two, twofold circle ; shen, second, the
other, the alter ego.
maBl, bring tribute.
Baa, to sing loud.
nad (nX3), a bottle.
nah (nXD), to sit, t > dwell, keep at home,
nam (DS3), speech, oracle, utterance, pro¬
phecy, the primeval Word, the “thus saith ”
the Lord.
nub (333), the south, southern quarter.
ngsb (^^33), se.xual intercourse.
ndr {^^3), to consecrate, to vow or be vowed.
na (D3), a banner-pole, ensign, uplifted flag.
nub, to sit down, to rest.
nuah, to let down, deposit.
nnh, a place.
nna (R13), to move to and fro.
nap {e)3), to fornicate, commit adultery,
naz (3{N3), to be despised, rejected, derided,
contemned.
nba (K33), to bubble up, pour forth, prophesy,
publish, tell.
nbb (n33), to be high, prominent,
nbb* (Tn33), a deity of the Avites (2 Kings
xvii. 31).
ngid (T’33), a prince, leader, noble, one in
power.
nud (313), get away.
ndr, vow, vows, vowing, avowed.
nub (313), fruit.
nanm (DnR3), comfort, consolation, help,
nka (y 33 ), to touch a woman, lie with her.
ndb (m3), menstruation, menstrual discharge.
nda, to thrust forth, expel, be expelled, an
outcast.
nvd (313), to be bulging and belly-shaped,
nvtb (1313), dwelling-place.
ndpb (5)33), to dispel, drive hence,
ngd (333), issued.
nam (0113), pleasant, soft, tender, gracious,
delightful, producing,
nah (13113), shaking, motion.
Noah, lord of the Deluge,
nar (3113), to roar, to shake out, shake off.
nphh (1303), to breathe, blow, breathe out,
blow out.
nphth (1303), to breathe,
nphil (^'03), giant.
nphilina (D'^'03), sons of Anak, the giant.
nphBh (^^03), breath, the soul, anima.
ntzh (ni{3), laid waste, desolated,
naza, something cast out, excremental.
naza, a flower.
ntzr (3V3), to watch over, depend, preserve,
guard, keep.
nchBh (B'n3), the serpent.
nzb (3^3), to set, fix, make Arm, rigid.
na, the bottle ; t, terminal; nnut, receptacle,
nnau, to sit, abject, miserable, placed down,
num, speech, word, utterance ; in an earlier
form netem, denoting gestation.
nekheb, goddess of the south.
nak, to fornicate.
neter, a priest, holy father.
nhaB, to erect.
nnu, rest.
na, come, descend.
nan, place.
nnu, go hither and thither,
nahp, to copulate.
naaa, abused, abandoned ; neahen, plucked ;
ncB, broken down ; naal, foul and vile,
nehp, to emit, emission, day, wail, complain ;
num and nub are equivalents,
neba, palm tree.
AnubiB, the jackal-headed deity.
nakht, power, powerful, a giant.
neti, out of.
neht, vow ; netr, priest, servant, divine.
nubB, dates.
naham, take away, rescue, joy, make rejoice,
nak, fornicate.
neti, being, existence, negative, froth, the
sign of bleeding, female source,
neta, out of, compel, afflict, punish.
neft, breathed, gestating.
Nepht, goddess of the house ; nut, place,
house.
neif, to untie, detach,
nakbekk. sprinkle, fluid, essence, seed,
nemt, (pleasant), sweet, delightful, engender-
htg, or gestating.
nah^ or nnuh, shake, toss, motion.
Nu, the god ; Num, lord of the inundation.
nru, awful, victory.
nef, breath, wind, pass. All the sail.
neft, a fan ; neft, breathed.
Nepr, a god.
Nep, the god called the “ breath of those who
are in the Armament ” ; nakta, giant,
nef, breath ; aha, born of.
nasa, abandoned,
nasi, foul, vile,
nashu, flower-pots,
nasr, a superintendent, governor.
nas, the Are-breathing serp .nt of Hades,
naspu, to numb and stupefy.
14
A Book of the Beginnings.
HEBREW.
nqbh (n3p3), the female (of woman or
beast).
ngh (n33), Venus of the Kabalists.
nthr (ini), to divide, loosen, break oft,
separate.
EGYPTIAN.
kheba, the inferior, lesser, lower kind ; bbep
denotes the hinder part,
ankb, an Egyptian goddess,
nuter, the axe emblem of divinity ; natrau^
to cut, to make work, create.
D
■ah (HKD), measure, a Kabbinical measure,
mystical.
sba (K3D), to drink, carousal. -
Ebb ^30), to turn, go round, surround, turn,
a turn, cause to turn.
Bbk (^3D), to bind.
Bbka (N33D), a harp-like instrument.
Bgur (1I3D), a shutting up, an enclosure,
•shut.
Bdd (inD), to .shut.
Bdxn (Dnb) (.Sodom), burning, conflagration.
Bbr (inD), roundne-s, go round, surround.
Bod (^1D), a couch, seat, sit, sitting.
Bod (^1D), secret, a secret, my-tery, “the
secret of (iod was on my tabernacle’’ (Job
xxix. 4).
BUB (DID), to leap for joy.
suBba, a mare (Cant. i. 9).
Bupb (511D), to destroy, make an end of.
Buph (fllD), sea—something, sea of Suph.
Bcbr (iriD), to be red-coloured.
sbrtb (n~iriD), supposed blcuk marble, marble
pavement tesselated in colours.
Bkk (tlDD), covered, hedged, protected.
Bkk (tlSD), to weave, interweave.
Bkn (pD), to dwell, inhabit; akent, female
friend.
Bkb (HDD), tabernacles.
Bkuth (mSD), the Ark or Tabernacle.
“ Succoth'benotb " (2 Kings xvii. 30),
suppo-ed image of the Pleiades.
Bktb (DDD), to be silent.
Bib (n‘?D), “ rest, pause, silence?”
Bla (y^D), the rock.
smk (tlDD), to lay-on the hand in blessing.
Bmn (|DD), appointed place, marked off (Is.
xxviii. 25).
Binr (1DD), horror, as if bound with fear,
horripilation (Job iv. 15).
Bpbicb (H'SD), a flood, an inundation.
Bba, mea-ure.
Bebu, drink.
Bep, turn ; beb, a revolution, a round ; aeb,
time and period.
■efkb, to bind, capture,
sefekb, number seven, aseven stringed instru¬
ment played before Sefekh.
Bkbet, shut up, to hinder
■bet, closed, shut.
Bet, flames ; am, belonging to.
Ber, oblique, involve, enclose.
Bet, back of a chair, se it, sit.
■bta or Bbet, secret, mystery, close, mystic,
sacred, a box, chest, ark, or sarcophagus.
aeabBb or aaea, the sistrum.
■ea-t, a mare leaping.
Beft, put to the sword.
Beft, pitch, bitumen.
tBber, red.
Brnt, sculpture, carve, engrave, tesselated.
Bak, to bind, a cabin.
■kbt, weaver.
Bkhen, hall, place, embrace, give life to.
Bekht, an ark or tabernacle.
Bekht, ark ; bennn-t, the Pheenix constella¬
tion, emblematic of the resurrection.
Bekher, to be silent.
Brau, private, reserved, involved, oblique. ■
Bern, the rock.
Bmakb, to bless.
smen, place, dispense, prepare, appointed,
place of the eight gods.
Bmar, bind, enswathe, for slaughter.
Sefa, goddess of the inundation, to make
humid, to liquefy.
V
ab ( 3 y), steps.
abd, to work.
abur (113y), passing, transition, pass over to
an opposite place (i Sam. iv. i, 6).
abr 02V), used of tears and of myrrh-dropping.
agb (33y), to love, enjoy, pleasure, delight.
agn (t^y), to be .shut up.
ad (ly), or add (Tiy), root connected with
time, monthly courses, periodicity, testi¬
mony, bearing witness, what testifies, revela¬
tion.
ab, steps ; ap, mount,
abut, work.
apr, the equinoctial crossing, place of Aphent,
or Anup, called Aper, the crosser; aba,
pass through, opposite ; ab, passage,
abr, ambrosia, ointment; aft, exuding, dis¬
tilling.
kab, refresh, enjoy,
akbn, to shut the eye.
at, type of time, circle, deficient, destitute;
att, speak, manifest; at, emanation.
Vocabulary of Hebrew and Egyptian.
5
HEBREW.
ad, prince (Is. Iv. 4 ).
aduth (nny), revelation, a revealed p.salni.
adn (py), time, a year.
aud (Tiy), to surround, go round, make go
round.
auth (niy), to be bent, crooked,
aup (<^iy), to fly, fly away,
uz (tyj, strength, might, power, potency in
man and bea-^t.
azr or uzr ("Ity), to help, aid, a helper,
atp (*113y), to cover over; atr (Tjy), to
crown, a crown,
aug (3iy), to go in a circle,
aitm (Dtb’y), a place of ravenous creature',
am (Dy)» conjunction, communion, together
with.
amd (HOy), to stand, stand firm, endure,
stand up, be set, placed to bear, column,
pillar.
amm (DOy), to hide, conceal, shut, close, he
hidden.
amq (poy), to be deep, unsearchable, “ valley
of blessing” (2 Chron. xx. 26 ).
anh (njy), sing, call, read, lift up the voice,
begin to speak, answer, reply (Chaldee
ana).
anub (3)3y), bound together.
anm (D3y), two fountains.
anq (pjy), to adorn with collar or necklace.
apbi ('Qyj, full of foliage, fl mrishing.
atzb {2'ii}), image of an idol.
atzh (nvy), backbone.
asha (njjiy), to make, beget, in the beginning.
EGYI’TIAN.
at, prince ; attet, Word,
atut, speak, speech ; tet, the manifester, the
Word ; atut, to praise, glorify,
atn, create, make a circle, reckon, the solar
disk.
aft, the four quarters.
aut, crook or hook,
ap, to fly, to fly on high,
us, to create, produce, great, extended ; usr,
the symbol of jtower, ituissance, victory,
usr, prevail, valiant, sustain, the Caisar.
atf, the divine head-dres< or crown.
akh, to turn, horiz)n.
atem, to enclose, to annihilate,
am, together with.
umt, stand firm, pylon, beam ; umtl, wall,
rampart; umt>het, firm heart.
amam, to hide ; amen, secret place. Hades.
amakh, mature, devoted, devote, strengthen,
bleS'ing, to bless.
anu, speech of, speech from, speech to.
nahp, conjunction ; nub, twin or two ; anup,
together, the double Anup or Anubis.
uem, two ; nem, waters,
ank, clasp, the Ankh sign,
afa, filled, satisfied,
aseb, God, typical seat,
user t, the vertebral column,
sha, beginning, all forms of commencement.
D
peh (nS), the mouth, opening. The petk
(HQ), for secret parts, is the Egyptian pebt,
the hinder part, the rump,
paea (yjQ), reached,
peh, this or that, the place,
pub (niQ), to breathe, to blow, to pant,
pun (pS), to set, as the sun.
punb (nJIQ), “ turning itself ” ; penah, face,
turn towards.
pae (3DQ), to divide, separate, fix limits.
puq (pIQ), to go out or give forth, bring to
an end.
pab (nyS), to call, cry out, used of a woman
in labour (Is. xlii. 14).
pqcb (npQ), to open; peka, to be cleft.
priah (ny'IB), a term for wrapping the skin
round the glands in circumcising,
pra (y"ID), to loose, let go, begin, make naked,
go before.
prsb (tJ'IB), manifestly, faeces, excrements,
to be dispersed, separate, declare, be dis¬
tinctly said,
perab, to break.
pth (HD), pudenda muliebria (I'i, iii. 17 ), inter¬
stice ; beth, feminine abode.
pa, open mouth ; peth, open the mouth.
peb, to reach.
pa, the, this, it is, the feminine place,
peb, function of breathing; pef, breath,
pen, back, one with pest, sunset,
pena, reverse, invert, return, turn towards.
pesh or pekha, to divide, separate, the divi¬
sion, also peska or pesak.
beka, to shed or bring forth.
pa-pa, to bring forth, woman bringing forth.
peka, gap, hole, extend ; pka>kha, divide,
be cloven.
pri, to slip, wrap round.
pra, show, appear, cause to appear ; per, go
forth, emanate, proceed,
per, manifest, pour out, come forth, emanate,
bleed, pronounce the words, explain.
pershu, to break,
bu-t or ba-t, womb.
i6
A Book of the Beginnings.
HEBREW.
pthch (nns), open, to open, opening, opened,
be loosed.
pthchiah (n'nriQ), Jah is Putak, the opener,
pthnr niriE)), interpretation, to interpret,
interpreter.
EGYPTIAN,
petbn, t) open, as the mouth or a bcw.'
pntah, the opener, the god Ptah.
ptar, perceive, sh )W, discover, explain, inter¬
pret.
txah (nSV), to go out, cast out, excrements,
txb (3^), a lizard.
tiba (K3S), go forth, as a star, or light; xaba,
the starry host.
Tsabaotb, Hebrew Lord of Hosts,
fcabth (n3V) (in the plural, Ruth ii. l6), a
handful.
txbolm (D'y3V), hyxmas.
tad (nV), the adversary.
Txpbrda (imSV), frog.
t*ud (nU), to lie in wait, set snares, catch.
txub (HtV), to .set up, constitute.
tznch (niV), to cry out, joyful exclamation.
tanpb (^IW), to overflow, drop slowly, ooze ;
xufa, to thrust out, as excrements,
txaz to shine, be bright, emit splendour,
glance invitingly, to flourish (as a woman).
txaq (PIV), to pour or make liquid, as molten
metal.
taur (nW), rock, the “ rock of Lrael,” divine
leader ; Znr, a leader of the Midianites.
tavar (1NIV), to twist.
taiun (Zion) ()V^), heap, pillar, cippus, sign
erect^.
talr (^'V), to go in a circle, also a messenger,
tapr (IQlt), to go in a circle, to turn.
V
sa, piss away, corrupt ; sbaa, substance bom
of : sab, the hinder part. ,
seb, reptile.
aeb, star, morning, God.
Seb, deity of starry time, signs, and circles,
abep, hand ; abept, a handful, slice.
sab, jackal.
St-Tvphon, the adversary,
kbepr-ta, frog-headed god of the earth,
ssat, noose, catch.
BOba, to set up, erect,
sua, cry aloud, sing.
sefa, to dissolve, make humid; sef, to
purge, purify,
ses, number six, breathe, pat on clothes; ses-
mut, the going mother, register of compati¬
bility, reach land after the period,
sekb, liquid.
ser, rock; ser, arranger, disposer, leader,
comforter,
sep, turn or turns.
senn, to found, statue ; sen, to guide ; sen,
a name of Esne ; “ sen-bm,” name of
the 14th epiphi, the day of the summer
solstice, when the eye was full and the year
completed.
Bbar, crown ; aer, a child, a consoler or
comforter.
Bep to turn, a turn, time.
qa (Kp), to vomit,
qb (3p), hollow vessel or cup.
qab, a dry measure,
qdd (^^p), to cleave,
ktbm (Dn3), gold.
ktbntb (n3n3), coat of skin, coat of many
colours, a sacred and symbolical garment,
qdm (D'ip), eastward, Eden, image of the
eternal and of the beginning,
qu (Ip), .strength, might, rule, give law,
qum (Dip), to rise, erect, stand,-perform, set
up, cause to come forth, to exist, restrain,
establish.
qoph (flip), to surround,
qopb (flip), an ape.
qoBb (l^’Ip), bow.
qvcb (flip), to bind, enclose, knot, fetter, cap¬
ture. ,
qlt or qlvt (tSPp), dwarfed, maimed, curtailed
in a member, short-footed, crippled,
qmb (HDp), stalk of grain,
qn (IP), abode, nest.
ka, evacuate.
kabb, vase of the libation,
kaab, measure ; kepn, measure,
kbet, cut, cleave,
ketam, gold.
kbetenii; an image, a similitude, symbolical.
kbetam, shut, a circle, closed, seal-ring, with
Ankh image of life,
kbu, govern, whip, rule, spirit.
kbem, the Lingaic image; kbem, he who
has power, potency, is ma.ster, the bull of
the mother.
kef or kep, to enclose, grasp,
kaf, ape, monkey, the ape used in the mys¬
teries.
kesr, arrow.
sefekh, noose, catch, capture.
kbart, the cripple, maimed child-deity,
Har-pl-kbart.
kbems, ear of corn.
kben, inside, central place ; kban, puden¬
dum f.
Vocabulary of Hebrew and Egyptian.
17
HEBREW.
qna (N3P), to become red.
kena, image of jealousy.
Chian, the goddess.
qnh (n3p), measure of six cubits ; beam of a
balance.
qnh (HJP), bone.
qtA (HVp), end, extremity, furthest reach,
margin, verge.
qrn, a.horn, symbol of male power.
qsh (Ll'p), straw (collected).
kesh, chair, dispersed.
qthm (DFID), marked, “thine iniquity is
marked OK me" (Jer. ii. 29).
EGYPTIAN,
ken, illness, become ill.
khenna, member.
Ken, the naked goddess,
kan, number.
ken, bone.
khea, to stop, turn back, the verge being
reached.
ka, kara, and karanata, male symbols.
Bheah, harvest,
kbesr, to disperse.
khat, accuser, painted ; am, belonging to;
khetam, seal.
-I
rh {3">), chief, captain, leader; rbrhn (P^3^),
lords.
rah (nSt), to see, to eye.
roBh head, summit, highest, supreme.
rach (mi), breath of the mouth, spirit, the
creative spirit.
rchm (Orn), to be soft, tender, compassionate.
raham, womb.
ram (Dll), high, lifted, raised up.
rann (PV''), green, green things, to put forth
green leaves, be flourishing.
rvth (nn), a female friend.
rz (11), a secret.
rtzd (1V1), to observe, insidiously watch, lie
in wait.
repa, lord, governor,
ar, to see, eye.
ras, raise up, south, place of the summer sol¬
stice ; rcB, absolutely, entirely,
ra, mouth ; akh, spirit; rekhl, pure spirits.
rem, to weep.
ra, mouth, gate, door; hem, female,
rem, to rise up, surge up, be erect,
rennat, a goddess of growth, renewal, har¬
vest ; ren-pa, the young shoot and green
plant.
Kept, the lady, a goddess of the Nile,
res, watch, be vigilant ; raaha, watch
anxiously, guard solicitously,
ras, to watch.
Beht, highness, dignity, excellency.
Bba (ynCJ'), full, plenty, abundance.
Bbkai (p3D), the killer of the giant Saph.
Bgb (33b), set up, set aloft.
Bdh (nib'), land, field, ground.
Bh (iltJ'),. cattle, beast.
Bhd (inb), record, testimony,
sag (311^), a hedge, to fence round.
sr (lb'), prince ; sorah, principal.
BOor, power.
sas or ses (^'’IB'), rejoice,, be glad, leap,
sing..
Bch (nb'), a thought, to meditate.
Bchh (nnb'), to swim.
Stn (pb'), the adversary, resister.
Baa (KVB'), excellency.
Bib (3'63'), elders, grey-headed
Bd-rh (nilb'), ranges.
Bcht (bnb'), pressed (Gen. xl. ii).
Blchh (nn'b'), prayer or speech.
Bkih (n'DK'J, pictures, image, appearance,
ensign, standard.
Bokhoh, to weave, intertwine.
VOL. II.
sat, king, royal,
seba, basketful, quantity.
Bebekaa, the subduers.
Bkeb, figure of the deceased set up in the
tomb.
set, land, nome.
sa, beast.
sshet, book, papyrus.
sakh, shrine, gate, enclosure, protect; sekt,
horizon or house,
ser, chief, head,
asr, power, the staff of pow er.
shes, singer, draw bolts, open, pass.
Baakh, intelligence, influence, illuminate,
writing.
sekbt, ark, cabin, boat; skat, tow, conduct
a boat,
Bet, to drag; Baat, catch, noose; Sat,
Typhon.
Ba, king, royal.
sab. Magus, counsellor; sbept, elders of
some kind.
set, extended ; ra, to be.
Bkbet, squeeze,
seka, lift up, cry.
Bkba, to depict or picture; akber, picture,
design.
sekbet, net-weaver.
C
i8
A Book of tiik Bkoinnings.
HEBREW.
■nbk ('! 13 lb'), entangled branches.
■U guiding, teachers.
sekhTi, watch-tower,
sma (KOb'), on the left-hand, the north,
■inch (nob'), rejoice, rejoiced, be glad,
make glad..
smlkh (riD'DlJ'), coverlet, carpet,
aair ("I'yb), hairy,
salr, goat..
Bark (myb'), barley.
sphh (HD"'), lips, the bank, margin, edge
of.
Bpkh (nS*^), devouring.
aephek, to strike a covenant.
Bpkek (nsb'), sc.ab-smitten.
sphr, book, writings, scribe, secret.ary;
Asapk, co-.scribe with David the Psalmist.
■Q (P^)i sackcloth.
Bqd (np.ii'), bound.
aqr (PPti'), wanton with the eyes.
Br ('lb'), chief, ruler, head,
art (Onb'), cut, cutting,
ara (yXb, "^'retch out.
arph hery, bum, burned,
arr (Tib'), rule, bear rule,
atkr (nnh?). secret parts,
atkm (Dnb'), shutteth.
EGYPTIAN."
aefekb, noose, capture, the capturer.
akker, instruct, counsel, plan, educate,
aekam, fort,
aemki, led hand,
amakk, rejoice, bless.
ama, encircle ; amat, wrap.
Bkeran, pubescent. *
aer, goat-kind of sheep.
Bkera, barley.
aept, lips, shore, margin.
aeba, the devouring serpent ; aep, the cor>
rupter.
aefekb, a binding, tie, register,
aefekb, corrupt.
Sefkb, mistress of the writings, scribe, or
secretary of Tabt, lord of the divine
words.
aaka, sack.
aekbet, net, take, shut up, trap, bind.
aakb, salute, pierce,
aer, chief, head, noble,
aurat, cut; aerat, cut down,
aer, extend, elongate.
aerf, blast, hot breath, jet of flame,
aer, arrange, dispose, rule,
abeta, secret, mystic,
abet, closed, shut, box, chest.
Bbanl (S^tl^'), the shades, or valley of shadow,
hollow.
ahar (IKl^), kin, blood-relation; abereet,
posterity.
abarb (mXCJ'), female, blood-relations.
Bbbtb (n?E^), tribe.
Bbbt (' 31 ^'), captives.
Bbba((r) (y. 3 t^'), seven.'
abba (^^IP), embroidered, figured in gold,
abbr ( 131 i'), break, hurt, destroy,
ababr, food, victuals, corn.
Bbbtb (n^C^t), ceasing, be still, to cease.
abd (nC'), breast.
abed, devils.
abd (^K'), destmetion.
abdl (nti'), Hebrew divinity.
abdb (n*1C£'), the mistress, lady; abedenr,
casting forth of fire,
abu (IBi), vanity, emptiness,
abua (Nlty), vanity.
Bbvd ('Tlti'), a destroyer, a mischievous demon,
to lay wAste.
abva (Mlli'), to make a noise, crash, be ter¬
rible ; ahvby to terrify.
Bbual (’PNV:!'), fox.
obnb(niCJ'), substance, flesh.
Bbapb (tllty), cover of darkness.
Bbnq (piiy), watereth, overflow,
abom (Dili'), garlick.
abu, shadow, void, destitute, deficient.
Bher, child, son.
aheran, daughter.
shept, a cla-s of men of some unknown kind.
Sevekb, the capturer.
aefekb, seven,
ahepa, figured.
Bhab, injure.
abeb or ahebn, food, support, nourishing,
flesh.
ababtl, a sepulchral figure, the mummy,
abet, suckle, breast.
Snt-Typbon, Egyptian Devil,
ahat, cut.
abat, the sow, the suckler, or De<e MttUi-
mamma ; Sbat, a name of Hathor.
abtar, betrothed wife in a secret, my tical
sense.
Bbtil, vain, deficient, empty,
abu, vanity.
Bbeft, terrible, demonial.
abed, terror, terrify, terrible, demon-like.
abu, fox or jackal.
Bhaa, substance bom of; abebu, flesh,
abeb, shade,
aekb, liquid,
abm, hot.
'The oath. CDvenant, or binding, is synonymous with number seven in the Egyptian aefekb,
Hebrew read Bheva^ " by some transliterators (wha take the ayin to have the sound of '
as it is in the
V').
Vocabulary of Hebrew and Egyptian.
19
HEBREW.
Bhushn the lily, so-called.
BhuBli of a white texture.
Bbchh (n^L^’). worship.
Bbcht (DPI^O, to slay animals in sacrifice.
Bbchr ("int;’), dawn, dawning.
Bhchlph (tl'ntJ'), ceiling,
shchth (npy'), destroy, lay waste,
shth gum acacia,
shtch (nod'), to spread out, extend.
Blitr to write, inscribe.
Bhtph (flC3K'), to gush out, flow abundantly,
overflow.
Bhlr or HBt), to sing.
Bbith {n'K)i to set up, to put, to place.
Bhith (ntBt), dress, attire.
Bhknr drunk, drunken, drunkard.
BhU to cause abortion.
Bhkm (DDlit) to rise up early in the morning
for some purpose, devotion ?
skkm (D3^), shoulders, as symbol of hear¬
ing or sustaining,
shkn (pC^), habitation, dwelling.
Bhkn cause to dwell, to abide
BklOBkim number thirty.
Bhm (Dtit),_ thither, whither, thence.
Bmd (^D^), destroyed,
skmini eighth.
Bhmir an adamant stone, diamond.
Bhmn anointing.
Bhma (VOV), hear, hearing.
shma, to c.-ilj, to summon.
shmei famous.
shmr C'Dp’), to fasten, to keep, preserve.
skmsh to minister.
shmBh, the sun.
Bkenee, two ; shnim (D'JL^), two, of a two¬
fold kind.
sknli (ri3C5'), circle of the year.
shnB (D3t3'), to gird up.
shss (DDK^), to be despoiled,
shah (nilEJ'), a measure of time,
shaph division,
shuph cover, hide, conceal,
shphchh (nriDtit), typical maid or hand¬
maiden, one of a family, as if a noun of
unity, the concubine or whore.
Bhphchh (HPIDtJ'), privy member.
shpht (tSBtJ'), to judge (primary idea to set
up).
Bheft, a judge, magistrate.
Bhphir beautiful, beauty, elegance.
shphk (^BE^), to pour out blood, also in
(ilBBE^) the feminine urethra; shephek,
the place of pouring out.
Bhphth (nBB’), to put.
Bhqd (Itjtl?), to watch, lie in wait, as a
leopard. _
Bhqh (np^), water, drink, libation.
Bhqu Opt^), drink.
Bhqutz, (ppCJ*), abomination, filthy.
EGYPTIAN.
BBhnn, lily-lotus.
BeBh, paper, papyrus, linen.
Baakha, adore.
Bekhet, to slay, sacrifice, a goddess.
Bha, rise from ; ahu, light; kar, under.
Bkhl, elevated, roof of heaven, sky.
Buakh, destroy, lay waste,
aah-t, gum acacia.
Bt, to extend.
Bhetr, engrave (syllabic Bhet-rut).
Betli shed, pour forth,
Bberl, to rejoice.
set, seat; sha, set up; suut, stand,
set, put on dress.
Bheka, drink or drunken.
Bkher, plan, scheme, strike, wound, throw
away.
Bkhem, shrine.
Bkhem, prevail; aekhen, prop, sustain ;
Bkhem, the Shrine of the Bearer.
Bkhen, hall, place.
Bkhennu, to make to alight, to alight.
Bha, thirty.
Bhem, walk, go, retrace, traverse,
Bexna, smite.
amen, eighth (Ashmunein).
amer, an unknown kind of stone,
ameh, anoint ; sma-t, consecrate ; amen,
prepare, anoint,
amat, turn a deaf ear.
ama, invoke.
sems, distinguished, chief.
Bmern, to swathe and bind,
sema, minister.
Bhemm, heat, flame ; aem, the double solar
plume.
Bhen, two, twofold,
Bhen, circle, orbit.
Bhennu, to wrap round.
shes, seiwe, servant, follow, made to serve.
sha. Clepsydra.
sheft, section.
Bhap, hide, conceal.
Sefekh, a goddess, consort of Taht. Her
name is number seven. Sefekh is a survival
of Khefekh or Khepsh, of the Seven Stars,
who was once the “ Living Word,” degraded
as the Great Harlot.
khepah, the pi ivy member, called the hinder
thigh, the image of Typhon.
sep, to judge ; sepi, throne, pile, heap (of
witness).
shepta, some office; ahept, men of some
kind whose office is divine, probably judges,
aefh, colours, paints,
sefekh, the place of execution.
sept, put to the sword.
sekhet, the cat- or leopard-headed goddess, a
watcher.
Bekh, liquid, libation,
sheku, drink,
sek, coirrupt, evil.
C 2
20
A Book of the Beginnings.
HEBREW.
•barash, the shoot of Jesse, the Messiah.
Bbrb the desert, mirage, heat, parch¬
ing.
abrbit (t3'3T.i'), the royal sceptre.
Bbrutb (nniji), bracelets, chains.
sberutb,, beginning.
Bbesb number six.
Bbsba (NW), uncertain; rendered, “I will
turn thee back"; “I will make thee go
astray” | .“I will deceive thee.”.
BbBbr vermilion ; Brd (TllJ'), red.
Bbtb (n*.y), buttocks.
sbetb, foundation.
Bbtbh (nnSJ'), drink, give drink, banquet.
Bbtbl the warp.
Bhtbm (Dnt^), shut.
n
tbam (DXn), to be twin, double, twined to¬
gether.
tbanb (n3Sn), coitus,
tbnn (|3n), to extend.
tbbb (n^n), an ark or chest, ark of Moses,
No.ah’s ark.
tbbunip^n), intelligence, insight, understand-
tbuj^au ("in), cruciform sign,
tbudh (iTlin), thanksgiving, praise; taudab,
testiiujny.
tbupb (eiin), to spit.
tbur (lin), used of what goes or turns round
in a circle, turn, order, a turtle-dove, the
bird of return,
tbv (in), desire.
tbm (Dn), to come to an end, cease, disap-
pear.
tbcbsb (K^nn), a skin, kind or colour unknown,
covering of the Tabernacl-.
thcbtb (rinn), lower, below, beneath, nether.
tbima (XD'n), a desert.
tbkn (pn), to weigh, to measure, a measure.
tbeken, to set up, to fix.
tbm (Dn), whole, complete.
tbam, upright.
tbmlm (D'Dn), truth (plural).
themab, perfect, integrity, just,
tbmb (non), something astounding, miracu¬
lous.
tbmld (^'Dn), perpetuity, continuance,
tbar (^Xn),.to be marked out, a border,
tasbnr ("IVJtSn), some kind of cedar,
tbmruq (pllDn), purifications of women.
tbnlm (D'3n), uncertain wild beasts of the
desert.
thnh (nin), to distribute,
tbnuab (nXI^H), alienation,
tbnupbh (nDl3n)i called the wave, or waving,
offering.
EGYPTIAN.
Ber, plant, shoot; sber, adult youth ; OBb,
tree of life, personified by name as the
“ SaroBb," the Messiah of the Avesta,
and the I'^gyptian Ser.
Berf, blast, hot breath, sirocco.
user-pet, sceptre of the gods, sceptre of
power.
serut, anklet, chain.
Burnt, to make, build, dig, plant.
ses, number six.
sba-Bba, disgrace.
tesbr, red.
set, thigh, seat,
set, floor, ground.
set, pour forth, libation ; sbetbu, spirits of
w ne.
setkh, weave,
shatmu, shut.
tam-t, a total of two halves; tema, unite;
am, together, with article,
tennu, create, generate, increase,
tun, to extend.
teb, chest, box, sircophagus, close, shut,
tebn, to illumine or be illuminated,
tat, cross.
tet, speak, speech, word, discourse, tell,
tef, to spit.
tepr, noose, tie ; ter, time, season.
teb, prayer,
atem, to annihilate.
tesb, red.
tet or tuat, tomb, depth, eternal abode,
lower heaven,
tebma, a waste.
tekh, weight, to weigh ; teka, com measure,
tekbn, an obelisk,
tern, total,
tarn, seep:re.
tern, perfection; Ma, goddess of truth in a
dual character, article T.
tma, just, distribute justice,
tema, announce, terrify, hover, swoop on
temt, the total circle, completion,
ter, limit, frontier, border,
tesbr, red wood.
tern, avoid, negative, prohibitive; rekb,
wash, purify, make white,
teneml, make to recoil.
tna, to divide,
tna, turn away, separate,
ta-nep, typical corn ; tenf, dead ancestor;
tennu, tribute, ration, offering.
Vocabulary of Hebrew and Egyptian.
21
HEBREW.
thmrurim bitternesses (plural),
bitter, most bitter, weeping, or weeping of
bitterness.
thnn ()jn), to extend (tent, extent, &c. having
similar meaning).
thab (Dyn), to abhor, abominate, abominable,
shameful; tabu, to be unclean.
thpb (Pin), circular timbrel, tabret, beaten by
women ; teff, to tap the timbrel, dancing ;
tepbuzab, dispersion (Jer. xxv. 34).
thphnb (niDri), an apple, the round fruit.
thphl (^BD), to spit, spit out.
thpbs (t^Bn), to enclose, to hold.
thpbtbia (X^HBri), lawyers, learned in law,
whose answer is almost the same as law.
thrin ()'in), two, from I'lD.
thrpb (Pl"in), (unused root). In Syriac, to in¬
quire.
tbrvmb (HOnH), heave-offering, offering of
food.
theraphim, images, distinct from idols.
EGYPTIAN.
temu-ru, dumb, silent; rem, to weep.
ten, to extend; tennn, increase, multiply,
grow, millions.
teb, to purify, close, shut ; tebu, chaff;
teph-t, source, abyss, valve, hole of a
snake ; Typbon, Tepl, the devourer.
tefi, to dance, dismiss, send away ; tupar,
tabor or tambourine.
tef, the pupil of the eye, called the apple. In
English turnips are said to apple when
getting round,
tef, to spit, evacuate,
teb, box, chest, ark, chaplet, ring,
teb, answer, be responsible for, hold ; ta,
magistrate; ti, interpret,
teriu, two times.
terp, certain rites of Taht; trt, to question
and inquire.
terp, food, duck, fowl; terp, rites of Taht;
ma, to offer, give.
ter, time; ap, manifest, declare, expose,
guide.
Note.—T he Hebrew in this list is but roughly rendered, the consonants only
being transliterated as best suited for the purpose of comparison. Also, a word here
and there has been selected for some nuance of the meaning found to be corroborated
by the Egyptian.
SECTION XII.
HEBREW CRUXES WITH EGYPTIAN ILLUSTRATIONS.
According to Josephus, the Egyptian writer Apion most strenuously
insisted that the Jews were of Egyptian origin. He affirmed that
when they were cast out of Egypt, they still retained the language of
that land. He brings forfvard a proof which Josephus irately repudiates.
Apion’s account of the Jews was intended to satirize the worshippers
of Sut-Typhon, the Aat, lepers, outcasts, and religiously unclean.
These,he says, were driven out, and as they were afflicted with the Bubos,
they rested on the seventh day and called it the Sabbath, after the
disease. Apion was playing upon words. Josephus asserts of him,
“ He then assigns a certain wonderful and plausible occasion for the
name of Sabbath, for he says, ‘When the Jews had travelled a six
days’ journey, they had Buboes in their groins, and on that account
they rested on the seventh day, that thus they preserved the language
of the Egyptians and called that day the Sabbath, for that malady of
Buboes in the groins was named Sabbatosis by the Egyptians. This
grammatical translation of the word Sabbath either contains an
instance of his great impudence or gross ignorance, for the words
Sabbo and Sabbath are widely different from each other. The word
Sabbath in the Jewish language denotes rest, but the word Sabbo as
he affirms denotes among the Egyptians the malady of Bubo in the
groin.”^
Apion was impudent or humorous enough, but, not ignorant of
his subject. He was right in asserting that the Hebrews retained the
Egyptian language. Saba, in Egyptian, means solace or rest. Sabba-
TOSIS or Saba-tes denotes some secret or veiled form of opprobrious
disease, just as in Latin Bubo is the owl, Sabu signifying all that is
profane, wicked, insulting, and Typhonian. This permitted a pun
on the word Sabbo. He was no doubt speaking of the botch of
Egypt, the boil out of which broke the plague of leprosy.^ Tesh
is red, and Sabo-tesh, the red boil, as Bubo is the red boil in the
groin. Sabo-tesh might also have signified the Sabbo or boil with
^ Against Apion, book ii. 2. 2 Lgy 20.
24 A Book of the Beginnings.
the red spot indicative of leprosy. The Hebrew name for the botch,
Shachen, and the Egyptian name for rest, repose, alight, cause to
alight, as Skhenn, offer another play upon a word, with the same
result. These outcasts of Egypt were, according to their own writings,
fearfully afflicted with the botch and leprosy. Diseases of this kind
were attributed to Typhon, who was called Baba, the beast. Ba is
the beast; Saba the beastly, and those who had the diseases were
worshippers of Sut and Sebek (Sefekh), whose name is for ever
associated with the Sabbath, because it signifies number seven, and
the seventh day, the Hebrew ^35^, which the afflicted fanatics kept so
gloomily, and in the secrecy of that gloom held up to heaven with
piteous appeal their sufferings and their sores ; a sad sight and a
sorry subject for jest. There was, moreover, another covert meaning
in the word Sabbatosis. The subject has to be further dealt with,
and meanwhile it must suffice to say that Sabu (Eg.), not only means
to circumcise but to castrate. This was the earlier form of excision
practised in the worship of the genitrix, by the Sabeans, who offered
up their manhood to the motherhood. Sabu is the name of the ox or
bullock, the castrated animal, and of the Eunuch. Seb (Kronus) was
the castrator of his father. Sabu-tes means to excise the genitals ;
tes is the testicle, and the very self. The disease Sabbatosis, the
botch of Egypt, and the leprosy, were evidently attributed to the
Sabu in this sense, and the lord god of Sabaoth was thus not only the
deity of the seventh day, or seven stars, but of the self-mutilated,
the Gain, the Attys priests, who became Eunuchs for the kingdom of
heaven’s sake.
The Hebrew Chethem is identical with the Egyptian Khetem, to
shut, lock, and seal ; it has the meaning of a seal, to seal up, and set
a seal upon. The root is Khet, to shut, to seal, and a signet. This
will throw light on the form of the word as Chethen, to give one’s
daughter in marriage, to circumcise, to be a bridegroom, &c. Each
is a form of sealing. Khet is likewise to cut, and cutting is the seal¬
ing by circumcision. Khet is cut and sealed. To seal is to cut, and
the seal is cut. The circumcised child ^ is called metaphorically a
bridegroom of blood, that is, sealed (cut and sealed with red) with
blood. Aben Ezra says the Jewish women call a son when circum¬
cised the bridegroom. Further, the seal and signet Khet is a ring,
and the excised portion of the male is a circle, a wedding-ring of the
peculiar rite with which the covenant of the bridegroom is contracted,
and the sacred bond is scaled. The word circumcision implies the
excised circle. Also, in Egyptian, the form “ Heten ” is a ring. The
rite was symbolical, and the Khet-ring is hieroglyphical. It is the
type of reproduction, and if we read the matter hieroglyphically, the
covenant of circumcision was instituted as a rite of reproduction, a
swearing-in of the male to reproduce his kind, and a protest against
* Ex. iv. 25.
Hebrew Cruxes with Egyptian Illustrations. 25
all unnatural practices of the earlier time. The proper period of the
ceremony with the primitive races was that of puberty, when the
lessons were taught as in the Maori “ young-man making. The
Hebrew circumcision for the second time ‘ probably denotes a second
mode ; the one in which the circle was excised for the first time in the
solar cult. Hence the foreskins heaped in the circle of Gilgal or the
ring of reproduction. The Jews identify the second circumcision ''
with the word Periah, now applied to a secondary part of the rite.
The numeral value of the letters in the word Periah amount, by
Geviatria, to 365, and that being the number of the negative precepts
of the law, it is said the circumcised person is to be considered to
have fulfilled all those precepts.^ The number identifies the rite with
the solar year, as did the twelve stones set up in Gilgal, which came
to supersede the Sabean-lunar reckoning, together with some of the
older ceremonies.
The Hebrew words Tin (Chevd), to tie knots, and Cheedah, an
enigma, a dark saying, riddle, parable, as in the symbolical sayings of
old,^ the sentences of the Hidden Wisdom called Proverbs, have great
light thrown upon them by the Egyptian Khebt and KiIET. The
goddess Khebt carries the knot or tie, the sign of a circle, so much
time (Kept) measured out, and tied up by QuiPU. Kep also denotes
the hidden things, to lurk darkly and lie in wait; Khab is the phase of
eclipse. Khebt modifies into Khet, to shut and seal ; Kheti, to go
round, surround, make the CirCUIT. Khebt was the goddess, but
from the abraded form of Khet we obtain the name of the God.
Khetu is a god of things, we might say of the hidden things
which belonged to the earliest science, and were the secrets of the
learned, but hard riddles, and dark sayings to the ignorant. All this
and more underlies the word mn applied to the dark sayings, parables,
riddles, and hidden wisdom, spoken of by the Psalmist.
The Talmud ^ says there was a flute in the Temple which had been
preserved from the days of Moses. It was smooth and thin, and
formed of a reed. At the command of the king it was overlaid with
gold, which ruined its sweetness of tone until the gold was removed.
The flute in Egyptian is Sebt : it was a symbolic seven, and the name
of Sebt (Hept or Khept) identifies it with Sut and the number seven.
On account of the Typhonian origin of the Seven, it and the flute
became the synonyms of all that is vile, wicked, profane, abominable,
in the word Seba or Sebt.
It is a Jewish saying that the sun always shines on Saturday. Such
sayings are a mode of memorizing facts that can only be read
symbolically. Of course there is no direct meaning in such a
statement. But Saturday is the day of Sut, and Sut signifies a
' Josh. V. 2. 2 Josh. V. 2.
2 Buxtorf, Synag.Jud. pp. 102, 103. * Psalms, Ixxviii. 2.
‘ Eirochin, f. x. 2.
26
A Book of the Beginnings.
sunbeam. Suti, the sunbeam, has the determinative of the sun shining ;
and in the hieroglyphic sense the sun always shines on the day of
Sut or Saturday, because it was, so to say, the earlier Sunday or
Sabbath.
Here is another Typhonian illustration. In the Mishna^ it is said,
“ If a person has slaughtered the animal with a hand-sickle, it is clean
[Casher] and fit to be eaten. ’’ The crooked hand-sickle is a type of
Typhon. It is extant in the sickle of time (Kronus), and an early
form may be seen in the Egyptian scimetar, called the Khepsh, a
sickle-shaped scimetar, which bears the name of the hinder thigh, a
special ideograph of Typhon and of the Great Bear. The Khepsh is
crooked, and Khab means bent, crooked-like, Cam in English and
other languages. The origin of the shape as bent, crooked, orbicular,
depended on the turning round of the Great Bear, the ancient genitrix
who carried the loop-shaped emblem as her sign of rule and measure.
In later times a moral or immoral meaning was read into the imagery,
and the crooked or bent was made typical of perverseness, wryness,
deflection from the straight rule and right line of rectitude and the
strict accuracy of law as represented by the stretched-out measure of
truth, personified in Mati, goddess of the twofold right. The coil¬
ing serpent, Nenuti, had been an earlier type of the circular measure,
and this was superseded, together with other crooked things, by the
straight rule, the straight knife (Kat), the straight path. But the
sickle-knife which was permitted to be still used in common with the
knife of stone and of reed was a survival in shape from the earliest,
the Typhonian cult, and can still be identified by the Khepsh sabre
with the Goddess of the Seven Stars and the seven Kabiri, or
turners-round. So persistent shall we find the primitive types, many
of which were preserved by the Hebrews.
But first of some verbal cruxes in relation to Egyptian.
The Egyptian origin of Hebrew is well illustrated by the name of
the wilderness as MiDBAR. No satisfactory account of this word has
ever yet been given. The root Mat in Egyptian, Hebrew, and
Sanskrit, has the meaning of measure and extent. Mat (Eg.) is like¬
wise time, to fix, appoint, prove, witness, and the middle, or midway.
Par (bar) is the name for a road, and signifies coming out, to manifest,
show, and explain. The Midbar was a mark of boundary, and a
synonym of the wilderness and desert; the Desert of Arabia.* The
Midbar, as the extent measured and made manifest by a set boundary,
is identical with the desert or wilderness. In Egyptian the Nome,
district, frontier, and the desert are identical as the Tesh, and Teshr,
with the T terminal, our word desert. Egypt of all countries was the
land of the desert-boundary, the narrowest strip of land in the world
running betwixt such a double desert; hence the wilderness, or
waste, was the nearest, most natural image of visible limits to the
* Treatise Cholin, i. 2 . * Gen. xiv. 6.
Hebrew Cruxes with Egyptian Illustrations. 27
Egyptian mind, and the wilderness was with them a synonym of
boundary. The Hebrew Midbars bear the name of the adjacent
town, as the desert of Ziph, Maon, Edom, Gibeon, Paran, Jeruel,
which shows the Midbar did not express the modern idea of a wilder¬
ness. Ezekiel refers to the Midbar of Egypt. “ I pleaded with your
fathers in the Midbar of the land of Egypt.” ‘ Possibly the
Desert of Edrou H£remos or the Mhagh of Edair, the Irish Hill
of Howth, is a form of the Midbar-boundary named from the
wilderness, in the Egyptian sense.
Bunsen, whose Egyptology is often of the most cursory character,
and who was personally obsessed with the idea that the so-called
Semitic speech was earlier than the Kamitic, and that the rootage of
Egypt was in Asia, has asserted that the word Makatura for
Migdol ” has no root in the Egyptian language. It cannot come
from Mak,”2 But it does, and Makatura is of course the same
by permutation with Migdol. He derives Migdol from the Hebrew
Gadal, to be great. In Egyptian Tura is the tower. Mak means to
watch and rule over. The Migdol was a watch-tower. Makatura
signifies the watch-tower. “ There stood a watchman on the Mig¬
dol,” ^ “ the Migdol of the watchman.” * It was the tower of the
Mag or mage, the starry watchman of the night. Mak, the mage
and to watch, doubly identifies the Egyptian origin of the Migdol as
the watch-tower.
The river of Egypt, the Inundation, the " flood of Egypt,” ® are
called the lAUR (or lOR) in Hebrew. That is the Egyptian Aur.
But Nahar (^^3) is the name of Nile, the actual river and flood of
Egypt, as well as the river of mythological astronomy, the river of
Eden,® the river of Egypt,^ the typical river emphasized as The,
no matter under what name. The river, as Nile was religiously desig¬
nated, is Aur, and the Hebrew name of names for the river, the typical
waters, the mythical floods, is that of the Nile, and the formation
of the name is Egyptian. Nahr (Heb.) is a plural for river. In
Egyptian Aru is the river, and nAi is the plural article The ; the
river is Nai-aru, or the dual waters of the Nile, the two waters well¬
ing from the pool of the Two Truths, or the Vase of Hapi-MU, the
biune Waterer.
The divinity of the Psalms who founds and establishes the earth
on the floods ® does so on the Nile and its inundations, which deposited
the earth as Khebta ; surely then it must be an Egyptian divinity
who is celebrated in the Psalms.
According to Josephus,® Kimchi, the Seventy,^® and Ben-Sira,^^ the
river GlHON (or pma) of the Genesis, is the Nile which flows through
^ Ch. XX. 36. ^ Egypfs Place, vol. iii. p. 213.
* 2 Kings ix. 17. ‘‘2 Kings xvii. 9. 5 viii. 8.
® Gen. ii. 10. ^ Gen. xv. 18. * Ps. xxiv. 2.
^ Ant. i. I, 3. Jer. ii. 18. “ xxiv. 37.
28
A Book of the Beginnings.
all the lands of Kush, the southern lands. It is not that the narrator
thought of the origin of the Nile as being in Asia, as Fuerst suggests,
but because the narrative was Egyptian at first, the imagery is Egyp¬
tian from the first, and the riddle of the mythical commencement
can only be solved in relation to the localities as Egyptian. Theirs
is the river that runs from the south through all the lands of Kush.
Calmet, on the river GlHON, says the people of Goiam call the Nile
by that name. The Hebrew name of the river in full is the GlCHON,
i.e. the Gikh-Khan, an Assyrian synonym for the river Euphrates.
If we refer this back to Egyptian, Khekh denotes the tidal water,
and Khen means the interior, the lake, the southern (Khent) ; thus
Khekh-khen is the tidal river of the lands of the south. The Nile of
Egypt flows from south to north, but the celestial Nile was figured in
Khepsh, the north, and only in the Egyptian imagery, and by aid of
the Egyptian naming, can this Kvsh of the southern land be re¬
conciled with the same naming, Khepsh, of the celestial north, and
only on the theory previously propounded, that the first namers dwelt
where the land of Kush (./Ethiopia) was yet to the north of them, and
Kush, Kvsh, or Khepsh, was their north, whilst Khentu was then their
south, and Kheptu-Khentu was their north and south. The Nile thus
identified as the terrestrial Gihon includes the celestial river, and proves
the mythos to be Egyptian. According to Fuerst, pn'3 is derived from
nij, i.e. the equivalent rendering of Khepsh, the thigh, as the mouth
of source, the great water of the hinder thigh, located in the place of
emanation.* No explication of the scenery and naming is possible
from the Hebrew alone, whereas the Egyptian will make all perfectly
plain, and followable in phenomena. This place of source is the well
or pool of the two waters and the hall of the two truths, and as such
was re-adapted to other localities wherever a fountain rose and formed
a double stream. Hence Gihon is found as the name of a fountain
on the western side of Mount Zion, where it made a double pool, the
upper Gihon being identical with the upper pool,^ and the lower with
the lower pool,® the celestial prototype of these being still represented
by the double stream of Aquarius.
The Hebrew word Shakam, has the general sense of to rise up early,
to perform some act, also to enter some place, to bend oneself, the first
thing in the morning, although no noun is found in the Hebrew
thesaurus as a basis for the verb Shakam, which would denote
morning. This implies an original use of the word Shakam, such
as included the morning or the act of the morning, to identify the
primal meaning, which may be traced by aid of Sakh (Eg.), the shrine
or sanctuary, the act of saluting and adoring, also the illuminator,
which might be the opening eye of day. Am denotes that which
appertains to. The Skhem (Eg.) is also the shrine, and Sekhem-t
means to obtain grace. In Egypt going to the shrine was a typical
* Rti. ch. xvii. 2 2 Kings xviii. 17, 3 jg xxii. 9.
Hebrew Cruxes with Egyptian Illustrations. 29
act of the morning, and the equivalent for rising early, and “ Shakam
remained with the Hebrews as an expression having a sacred because
symbolical significance when applied to early rising, even without
going to the shrine. The Hebrew Sakh (t|K>) is the name of a hut
or tent.
The Hebrew Shakan (p{j>) has the same significations as the
Egyptian Skhen, the habitation, the place, the dwelling ; whence
Skhent, to institute and establish. But in the hieroglyphics the word
also means to alight, and cause to alight. This is missing from all in¬
terpretations of the Hebrew, yet it supplies the better sense to several
passages, especially those relating to the glory, the pillar of cloud, and
to the alighting of winged and wandering things. The habitation of
the fowls of heaven thus becomes the far more appropriate place of
their alighting.* Of the eagle it is said,^ “ She dwelleth and abidcth
on the rock,” which is tautological. The Egyptian Skhen makes it,
“ She alighteth and abideth on the rock.” In other instances the
sense of to alight adds indefinitely to the meaning, as, for instance, “ I
will cast thee forth upon the open field, and will cause all the fowls of
heaven to alight (remain) upon thee, and I will fill the beasts of the
whole earth with thee.” ^ “ If I take the wings of the morning and
alight in the uttermost parts of the earth” is a far finer rendering
than the A.V. “ dwell.” ^ So in the passage, “ Oh that I had wings
like a dove ! (for then) would I fly away, and be at rest. Lo, (then)
would I wander far off, (and) remain in the wilderness.”® The restored
sense would be, ” then would I fly away and alight afar off in the
wilderness.”
The chief value of the variant Skhen, to alight, to cause to alight, is
this restoration of the nomadic ideograph, which shows the first per¬
ception of dwelling, abiding, and inhabiting the earth to have been
imaged as alighting like the winged wanderers of the air.
Hebraists have not been sufficiently acquainted with the exact
meaning of the word Nqph (e)p3) to correctly translate the original of
the passage rendered, “ And though after my skin worms destroy this
body, yet in my flesh shall I see God.”® Some kind of destruction is
intended, but it cannot be by worms. It is true the Arabic Nqiph
has the meaning of worm-eaten. But the missing sense and true
form of the destruction will be found in the Egyptian Nekiifi, to
calcine or be calcined. The reading then will be, “ And though this
(thing) my niy (cover) be calcined, yet in my “lb's (Basar) shall I see
God.” Af (Eg.), the flesh, will account for the Hebrew Ayr, the
skin or cover, and Bes, to transfer or transform, pass from one place
or shape to another, with Ar, the likeness, will render the Hebrew
Ba.SAR. The fundamental sense of the passage then is, “ And though
my likeness of the flesh be calcined, yet in my type of transference
* I’salins, civ. 12. Job xxxi.x, 28. ® Ez. xxxii. 4.
* I’salms, cxxxix. 9. * Psalms, Iv. 6, 7. ® lob xix. 26
30
A Book of the Beginnings.
or transformation shall I see God,” a mode of description according
to the Egyptian doctrine of Khepr.
In the passage, “Thou shalt engrave upon it (the plate of gold)
like the engravings of a signet, ‘ Holiness to the Lord,’ ” the word
holiness gives no definiteness to the Hebrew Qodesh. Egyptian offers
us the clue to understand the word Qodesh in all its applications.
Ka is the type, figure, function of thing or person. Tesh is to
separate, hedge about, put a boundary to, Tesh is the frontier of
a nome. Tesh is blood ; the separating period, the red line or fullstop
in the earliest of all rubric. Tesh-TESH is a title of Osiris in the
feminine phase. to be young, pure, new, is derived from this
origin in feminine pubescence. Tesh, to make or be separate, a fron¬
tier and limit of boundary, yields the principle of Qodesh. So
Mount Sinai was rendered Qodesh by being hedged round and made
inaccessible,^ The cause, object, or result of the separation may
be very various as is the use of this word. The woman set apart
for seven days would be Qodesh, equally with the priest who was
separated and consecrated to the Lord. Hallowed or accursed are
secondary meanings in the Hebrew, but to be separated, divided,
set or put apart is primary in Egyptian.
Tekh, the hard form of tesh, means the frontier, boundary, crossing,
to fix and attach. It is likewise a name of Taht, who represented
the new moon. Hence the new moon and the time of the new moon
were Qodesh. The first day on which the new moon was visible
was a boundary, a limit, a measure in time, and the new moon was
the type (Ka) of the tesh or tekh. The moon, the lunar month, and
the feminine period are particularly Qodesh. Tekhi (Eg.) was the
goddess of the monthly period.
Naam, in Hebrew, is a word specially employed to express the voice
of revelation, the oracle, the voice of God, by which oracles were re¬
vealed to the prophets. It is the voice of Jahveh, the Thus SAITH'
the Lord ; also used for the utterance of oracles.^ Nam is Egyptian
for the word, speech, tongue, utterance. It is literally the voice
of periodicity, or again-coming. Nam is to repeat, see, perceive.
This repetition includes the inundation and the period deter¬
mined by a drop of blood, as well as the time for joining and
engendering, these being a form of the Two Times, of the Two Truths.
Nam has the meaning of guiding and directing on this ground.
Nam-nam means to go again, repeat. The nam (namt) is the retreat,
the womb, which will be shown in this work to have been the first
oracle and mouthpiece of revelation. With the permutation of the
M into B, we have Nabi, the prophet; Naba (Naa), to announce, mani¬
fest, prophesy. A mere hint only is here given, so much has to follow.
Enough to know that Nam with all its imagery is Egyptian, and that
means getting foothold on granite, instead of losing it among quick-
* Ex. xix. 23. 2 jgf xxiii. 31.
Hebrew Cruxes with Egyptian Illustrations. 31
sands. For Nam is not the earliest shape of the word. The phonetic
N is an ideographic Net, and Nam is Netem, a variant of Snatem, and
both relate to the gestator and primordial prophesier.
The word Selah has caused much perplexity to commentators.
It is frequently found in the Psalms, it only occurs three times
elsewhere, and then in a hymn or psalm.^ It is generally accepted
as a sign of silence, rest, or a note importing a pause, as if it
meant the singer was to rest, whilst the instrumental music went
on. There is a fuller phrase in Psalm ix. 16, where, instead of
the usual Selah, the note is, n^D il'an, “ Hegiun Selah.” Gesenius
suggests that this should apparently be rendered “INSTRUMENTAL
MUSIC—PAUSE.” But if, as is here contended, the oldest of these
Psalms of David belong to the books of Taht, Egyptian ought
to enable us to settle the matter. Selah with the R in place of L
will be Ser. Ser means something sacred, involved, reserved, and
very privately personal. Ah denotes a salute. Ser-ah or Selah is
a most private and personal salute. We do not get silence specified
as one of the meanings of the word, but this may be gathered from
the others. Whilst “ Huknu” is to supplicate, Huknu read phoneti¬
cally will be huken. The Egyptian “Hek” has the same mean¬
ing in the Hebrew Chug, to charm or the muttering of enchanters.
Chug (Jin) is to draw a circle, the circle of magic being an early
figure. Chug is also to celebrate, as in Egyptian it is to praise.
Huka (Eg.) is magic or thought, to charm and to utter the words
of the magic formulas. To charm is to invoke or supplicate.
Taking the word HEGION to be identical with HUKEN, to supplicate,
we find the truer meaning of Selah to be a pause for prayer, a space
of time reserved sacredly to silence and supplication. Meanwhile the
music apparently died out in a cadence, for Huken also signifies a
CADENCE.
And still further, Serah is an Egyptian word meaning to reveal
and exhibit. “ Huknu-SERAH” would indicate the supplication for
the god to manifest his presence. This was done by means of repre¬
sentative images which made motions to the worshippers. The
elevation of the host over the bowed and silent devotees is a relic of
the same mummery.
“Un-HER-Heb,” in Egyptian, signifies the show-face festivals
when there was an appearance or exhibition of the god to whom the
ofierings were made. So in the margin,^ where we find little leakings-
out of the primary sense, Moses besought the FACE (Panim D'3d)
of the Lord, and the face of the Lord is the same as the shewbread,
or bread of faces (Panim), the bread of the show-face festival, hence
the relation of the shewbread and bread of faces to Moses beseeching
the face to show.
Tubal is a Hebrew type-name for the metallurgist. Tubal, the son
‘ Hab. iii. 3, 9, 13. 2 xxxii. i r.
32
A Book of the Beginnings.
of Japheth, is a metal-worker. Still earlier Tubal-Cain is an instructor
of every artificer in brass and iron this, be it noted, in the seventh
generation of men. In Egyptian Tub or Teb means to purify and
refine by fire. Teba is to roast. A 1 (ar) is to make, shape,
create the form or likeness, and denotes the maker, doer, or shaper-
Thus Tub-al (Tub-ar) is the maker who shapes or makes in purifying
and refining with fire ; he is the metal-worker.
Kam (Eg.) is black, and to create; in Arabic, to arise, to
commence. The beginning, in mythology, was with blackness or
darkness, as the background of emanation. Kimrir (tidd), to
be darkened, as the day by the obscuration of the sun, is the Egyptian
Kam, black; rer, to circuit, go round, encircle. Kam-rer means to
enshroud with blackness, hence to eclipse and conceal. The Kimrir
of Job 2 are, therefore, eclipsing or eclipses. This suggests that the
Kimarim, ® the priests of the ancient religion, were really the
Chimririm, or those who could foretell and explain the causes of
obscurations and eclipses. Beginning with darkness, the recurrence
of that phenomenon in heaven was the first to arrest attention and
wonder, and to demand explanation. The interpreters were the
Kimririm or Kimarim ; not because they were gloomy and
sorrowful or wore black, but because they were able to interpret
the recurring gloom of night and the phase of eclipse, whether in
heaven or on earth. For the first eclipse studied by the Kimarim
was monthly, hence the monthly prognosticators. The root meaning
of lOD to be thickened, to boil, bubble up, with the connected sense
in Syriac of mourning, is related to this fundamental fact of periodic
obscuration, which has to do with the primeval darkness of creation.
The two kinds of eclipse are referred to by Job, the celestial and
terrestrial, the one naturally following the other. The raisers of
leviathan, or the bringers-on of the feminine period, were the causers
of eclipse. In Israel the Kimarim were degraded as the priests of
an illegal Jehovah-worship^ and of the golden calf, the symbol of the.
Elohim who led them up out of Egypt. The Assyrian kings used
to keep astronomers who prognosticated from eclipses.
Light seems to me to be shed on the word Naveh (niJ), rendered
“ habitation ” in the English version ®—“ I have seen the foolish
taking root, but suddenly I cursed his habitation,”—by the Egyptian
word Nabeh, which signifies to be in flower, some kind of flower,
probably golden. This would make it, “ I cursed his flowering, or his
flourishing appearance ; ” and it agrees with the Hebrew ni3, to be
lovely, celebrated, beautified. It would also be less repugnant than
cursing the homestead. Nab or Nub (Eg.) being gold, Nabeh may
have the meaning of gilded or glorified.
^ Gen. iv. 22.
^ 2 Kings xxiii. 5, and Zeph. i. 4.
■* Hos. X. 5.
2 iii. 5.
® Job V. 3.
Hebrew Cruxes with Egyptian Illustrations. 33
The word Tsamim ' has been a great perplexity. “ Whose harvest
the Tsamim eateth up.” The TSAMAM^ is a sort of gin or noose.
This will not do for the earlier passage. But may not TSAMIM be
the Hebrew plural corresponding to the Sami (Eg. plural), the con¬
spirators, the Typhonian company of evil plotters ? The snare,
noose, or tie, is a type of Typhon, chief of the Sami or Tsamim, who
make use of the Tsamam in the work of the conspirators. Sam (Eg.)
means, to devour.
“ Though the root (of the tree) wax old in the earth and the stock
thereof die in the ground, through the SCENT of water it will bud.” ®
The word RICH rendered scent, as if it were the exhalation of water,
has a more appropriate meaning in Egyptian, where “ REKH ” signifies
the washing or laving and purifying of the water. The Hebrew n for
a watering^ may be the remnant of this Rekh, to wash and water.
The word mp, rendered “prevented” in the passage “Who hath
PREVENTED me, that I should repay ? ” ® may be illustrated by
the Egyptian Sharma, which means to make the salaam, or salute,
and Sharumata to convoy a peace-offering. This was a mode
of propitiation for securing favour beforehand, not to call it bribery.
The speaker asks. Who hath made presents to me in this wise that
I should repay, when all under the whole heaven is mine ?
Ramoth, rendered coral,® is a word more probably derived from
Remti (Eg.), to weep,^ the Ramoth denoting substances, that are
wept, which supplies a principle of naming. This Ramoth is mentioned
amongst the precious things by Ezekiel ® as a production of Syria. So
derived, it would be some kind of gum, and may have been a form of
the famous Tzri, or balm of Gilead, which is rendered Rosin in the
margin.® It would then follow that Ramoth-Gilead was named from
its oozing gum, balm, or amber.
The word Naspu (Eg.) means to numb, stupefy, render torpid. It
appears in Hebrew as Natzb (or Nazb), to fix, make firm, rigid, erect,
set. It is used by Zachariah and applied to a shepherd of souls.
The shepherd, (who) does not victual but devour
that which is Natzb. Here the Egyptian Naspu extends the sense
of Natzb most appropriately, for Naspu signifies, not only to numb
and stupefy, but also to abuse, delude, and devour. Then the sense of
the passage is that a shepherd will arise who will not victual but devour
the foolish sheep who are to be falsely led, abused, and deluded, by
their threatened devourer. The rendering of “ standing still ” has no
actual relevance to the meaning.
Jezebel “ Stimmied ” her eyes, says the Septuagint, when the
English version renders it Jezebel painted her face, or, in the margin,
1 Job V. 5. * Job xviii. 9. 3 job xiv. 8, 9.
Job xxxvii. 21. ® Job xli. ii. Cf. next verb c Job xxviii. 18.
7 So written, Chatnp. Diet. 79. 8 xxvii. 16.
•' Ezek. xxvii. 17. 'O xii. 16.
VOL. II. D
34
A Book of the Beginnings.
" put her eyes in painting.” This is an Egyptian relic, of which
Hebrew gives no account; only by permutation of mim and peh and
using the word Shedph for blasting, and inferring from that “ to
blacken,” can we get any approach to Stimmied. The Hebrew word,
however, has in it the elements of STB in Stibium, and in Egyptian
Stem is Stibium; to stem or stemmy the eyes was to blacken them with
stibium or kohl. With this STEM the eyebrows were elongated and
the underlid dyed black. In this way the maidens who had attained
puberty made the symbolic eye the sign of their period. They under¬
lined the eye, the hieroglyphic An, the periodic, and AR, which has
the meaning of fructus. Smat, a variant of Stem, is Stibium, also to
daub the eyes, a certain period of time, and to wrap up with linen.
The word Shatham is a crux of Hebrew scholars, never
yet mastered. It is used only of Balaam the seer, who is called the
man whose eyes were open (Shatham), and in the margin, whose eyes
were shut. The truth is that neither open nor shut will reproduce
the sense. The Egyptian Shetam or Satam also means to shut. But
that is by no means the whole of the matter. The picture characters
of the hieroglyphics exhibit things in themselves, and Shetam denotes
a total of two halves. Tam is the total with the same image ; the sha
(or sa) may have many applications ; in regard to which totality, “sha,”
as a measure would make “shatam,” a total of measure. The Sa is a
priest, and “ Sa-tam ” is an Egyptian high-priest, or an unique one, a
host in himself. Satem, again, has the sense of covering round
either with dress or other form of protection. Wholeness, oneness,
totality, composed of two halves, is the meaning of Shatam, and
of tarn by it.self Balaam was the seer, the man who saw with his
eyes either open or shut. Sa or Sha (Eg.) is to dive into, .see,
perceive, know, discern.
There was an order of priests in Egypt known as the Sa or Sha.
The name is written with the jackal sign, denoting the wise men, the
Mages. Sha is the earlier form of the word, and signifies secret,
mystic, hidden. “ Shaa,” the name of the substance born of, appears
to connect the name with the monthly diviners, the observers of the
feminine first cause, as Sha is named thirty, the end of the monthly
period, one form of time. “ Shannu ” is the name of a diviner, and
“nnu” is divine, so that the Shannu is a divine or a divining Sha.
Satham,* a variant of Shatham, signifies a revelation. Reading the
Sha as sight, Sha-tam is the double sight, and as tarn is second,
Shatam is literally second-sight or clairvoyance. The seer is a person
credited with dual vision, so that “ Shatham ” signifies this totality,
inclusiveness, and oneness, of the double vision which sees with the
eyes open or shut.
This is confirmed by the Hebrew form “ Sh’ttaim,” which means
two, and instead of the man who saw with his eyes open OR shut,
1 Dan. viii. 26.
Hebrew Cruxes with Egyptian Illustrations. 35
it should be who saw double or both ways ; the ancients were quite
familiar with this phenomenon. All that is secret, sacred, mystical,
the innermost of all mystery, apparently including some relationship
to or communion with the dead, is expressed by the Egyptian word
“ Shet,” the Hebrew SOD. Having explained the duality of vision,
the briefest rendering would be Shatham, to be a clairvoyante, or to
see double.
In Psalm Ixxiv. 5, 6, the A. V. renders : “A man was famous {i,e.
in time past) according as he had lifted up Axrs upon the thick
trees, but now they break down the carved work thereof at once
with axes and hammers.” The first word translated by axes
is Kassil only appears in this passage and in Jeremiah Ixvi.
22 for DTip. Kassil represents the Egyptian Khesr for the arrow, as
that which cuts its way. Khesr modifies into Sesr, Sser, and Ser.
Sser or Ser means to cut, inscribe, or carve, whence SSRT or Sert is
the name for sculpture, carving, and engraving ; the Hebrew DX’, to
cut. In the rendering of Kassil, the cutter or carver, as axe, is put
in place of the sculpture, and the true meaning is that they once
honoured the carver of the trees, but now they lift up the instru¬
ment of cutting to destroy the work of the artist. The two words
are used for the sake of the antithesis. Khesr (Sser) for carving
supplies our chisel, Armoric Gisell, a chisel, used by the sculptor
and carpenter. In Polish the carpenter is a KlESLA, and the block
or trestle on which stone is sawed is a Kazly. In the African Limba
the Kusala is a hoe, as the Kassil appears to have been in Hebrew.
In Irish, Ceasla is an oar for cutting the water, and CHISEL is an
English name for bran, the shavings of wheat. So Kasl in Arabic,
is the treading out of wheat, and in Zulu Kaffir Qazula is to grind
(cut) wheat coarsely. But the same word has trav'elled a long way
when found in the Irish Caisli, and Cornish Kuzal, which denote
polished manners.
There is a passage in Psalm xxii. 16, “ Dogs have encompassed
me, the wicked have enclosed me, they nsD my hands and my feet.”
The Hebrew word has been rendered by “they pierced,” and taken as
such in evidence of prophecy, whilst the piercing of the hands and
feet in the Crucifixion, which occurs in accordance with this trans¬
lation, is the fulfilment. We have the indubitable root of this
matter in Egyptian, both etymological and mythological. The
sense of to pierce does not exist in the original, and in Hebrew the
digging, boring, and thence penetrating, is derived from the beetle
Khepr. Kef (Eg.) means to seize, lay hold by force. Kep is the
fist, a type of seizing and gripping. Khepr is the seizer with his claws ;
his name abrades into Ker, to seize, lay hold, contain. The Kra is
the claw ; Ker is to seize with a claw. Kar is to seize by the foot, to
entrap and ensnare, like the Hebrew Kir for ensnaring. In Maori
Koru is a noose, a loop. Giro, in the African Dewoi denotes chain
L' 2
36 A Book of the Beginnings.
fetters ■ Ekuru, Kupa, fetters ; KaRR, Arabic, a fetter ; KARA,
Sanskrit, a fetter, a binding. Exact representatives of the Hebrew
word -W 3 are found in GVRE (Eng.), a circle ; CWR (Welsh), a arcle ;
Gyri (Latin) circle ; GOURIS, in Chinese, is a girdle, and others might
be adduced. • j u u
The Hebrew then, is Egyptian, to be determined by the
hieroglyphics. The speaker of the passage is encompassed and en¬
closed by the wicked, who i»3 his hands and his feet. In the hiero¬
glyphics. Kheri is the victim, caught and bound for the sacrifice.
The victims were bound hand and foot.
They were the Kheri because bound, and the true sense of the pas¬
sage is, they have encompassed, ensnared, and incarcerated me. They
have bound my hands and feet. The fettering of the victim is then in
perfect keeping. Fettering of the hands and feet is the true sense,
not piercing, and this is the sense of the Hebrew t*o, only it did not
prophesy of the Crucifixion. Further, in the parallel passage in the
Book of the Dead, which will be adduced, as the original matter,
Horus, the “ beloved son of the father," is " pierced to the heart by
Sut,”' but not in his hands and feet. “ I have seen Osiris,” says the
Osirian ; “ I tell him the things about this, his great and beloved soul
(Horus), pierced to the heart by Sut."
Isaiah* exclaims “ VVe wait for light, but behold obscurity ; for
brightness, but we walk in darkness. VVe grope for the wall like
the blind, and we grope as if we had no eyes: we stumble at
noonday as in the night; we are in E.shmannim. . . . We look
for judgment but there is none." Here the word EshmanNIM,
rendered in the A. V. “desolate places,” and by Jerome and the
Rabbins darkness, supplies a precious bit of the Egyptian mythology
lurking in the Hebrew writings. EshmaNNIM, Eshmoun, or SmeN,
was a name of Hermopolis in Eg>'pt, and in the map of the heavens,
Am-SMEN is the place of the eight first gods who existed before.the
firmament of Ra was lifted, in the time of Sut-Typhon. In the second
time, Taht, the lunar god, u'as made lord of Smen, and in the solar
mythos it was in Smen that the son Horus was annually established
in the place of the father. Another name of this region of the eight is
Sesennu, a place of agitation, torment, distraction, desolation, and
darkness. Taht, the lunar deity, was lord of this region, which,
in relation to the lunar orb, is the region of change of moon.
From the eclipse of this change Taht emerges bearing the cres¬
cent on his head. Shmenai means the eighth in Hebrew, and
in Phcenician Eshmun was the eighth son of Sydyk. Sheminith
is also a Hebrew form of the eighth;* and Isaiah’s imagery
belongs to Eshmenein, with the Hebrew plural ending Eshmannim
the eighth region of agitation and distraction, torment and change,
» Ch. Ixxyiii. * Ch. Hx. 9-11.
* Ps. vi. title, and margin. * Psalm xii., title and margin.
Hebrew Cruxes with Egyptian Illustrations. 37
the change from darkness to light, which does not come. “We
look for the judgment,” says the writer, “ and it is far from us.”
This was the region of the judgment seat, and the place of the fourteen
trials in the Book of the Dead, half the number of the lunar mansions,
through which passed the moon-god. And here he signed the sen¬
tence of the dead in the Hall of the Two Truths, and justified those
whose lives were pure. This was in Ashmenein. And we, says
Isaiah, are in Eshmannim, waiting for the judgment, and groping
darkly for the “ manifestation to light,” but there is none.
Smen,^ signifies the “ appointed.” Smen was the place appointed
for the purging, purifying, and preparing of souls. Hesmen is the
Egyptian name for the menstrual purification, and in this region was
the Pool of Hesmen (or Natron). The moon in one of its two
phases was the woman in her courses, and Smen the place of her
pain and torment, out of which emerged the new moon. In the
chapter of " making the transmigration into a god,”^ we read, “ I am
the woman, the orb in the darkness; I have brought my orb to dark¬
ness, (where) it is changed to light. I have prepared Taht at the gate
of the moon.” This was in Smen, where the feminine moon changed
into the male god Taht, or transmigrated, that was, transformed in
sex, and the change was made from darkness to light. The woman
half of the orb was impersonated as Sef(kh), the consort of Taht
Sef is to purge and sift; Sef, to refine by fire ; Sephui, to torment,
torture, punish; Sefi is dissolution. On the other side, the name of
Taht denotes the establisher for ever as the renewer of light. These
represent the two halves of a lunation with the symbols derived
from sex.
It was in Smen that the solar god entered his feminine phase,
and suffered the agony and bloody sweat, described in the Ritual
as the “ flux of Osiris,” ^ and the drama assigned to Gethj-^;;/^;/^ ^ was
pre-enacted there. When the words, “ his feminine phase,” are used
it does not mean that the sun or moon was supposed to change sex ;
but the red, sinking, ailing, winter sun was lessening, was suffering,
was ill, and the illness was described according to the female phase.
Typology consists in various things being set forth by means of one
original type. Symbolism was a mode necessitated, not a system
designed, because the one primitive type had to serve many purposes
of expression, and by aid of the Egyptian doctrine of the “ Two
1 Isaiah xxviii. 25 . ® Ch. Ixxx.
3 Ch. xciv.,the “filth of Osiris;’’ ch. cl, in the eleventh abode, the “flux emanating
from Osiris.”
* This place was in the vicinity of the Mount of Olives, and the name is supposed
to relate to the oil (Shmen) prepared from the olives. The Talmudist writers
affirm that shops were kept on Mount Olivet by the Children of Canaan, and that
beneath two large cedars there were four shops for the sale of doves and other
things necessary for the Purificaiio7i of Women. The meaning of Smen and
Hesmen (Eg.) agrees with that of Gethsemane as the place of purification in
the Jewish sense.
38 A Book of the Beginnings.
Truths ” the present writer expects to reach the fountain-head of the
ancient typology.
Of course here, as elsewhere, the total myth can only be put
together by collecting the whole of the scattered remains, some
of the most precious of which are preserved in the Hebrew re¬
writings, and, when complete, it will verify itself and establish its
right to the possession of its own members, no matter where these
may be found. The present object is to show how certain Hebrew
words imply the mythos, and can only be read by means of the
Egyptian symbols. The sculptured stones of the first builders have,
so to speak, been calcined to make mortar for the later builders,
and they reappear without their ideographs and determinatives.
When we use the words EVER, ETERNAL, and Eternity, we
require the symbols to give definition to the primitive meaning.
On the authority of a word, aituvio^ (Aionios), found in Greek,
human beings are damned for ever, for all eternity, and there is no
other foundation for the doctrine of the eternal punishment with
which foolish fanatics threaten all who do not think as they do. And
yet Aionios has no other basis than the JEon, a cycle of time.
This is the Egyptian An (or Han, the cycle), with the meaning of
repetition. The Eternal was based on periodic repetition. Millions
of times is a formulae of eternity. And four times, the equivalent
of the four cardinal points of the circle, is equally an equivalent of
Ever. The symbol of these words meaning ever, for ever, is a circle.
Heh (Eg.) is Egyptian for the eternal, and it means an age, an JEon,
or An, a cycle of time. The Eternal is ^Eonian at last, and was based
on, was a birth of time, the deity who lived and died alternately for
ever, not a conception of something abstract and independent of
time and space. The perpetual is the periodic.
It is said of the Hidden God in the inscription of El-Khargah,‘
“ He has not come out of a womb, he has come out of cycles,” and
the circle is the image of the cycle. The mode of continuity was by
transformation ; one circle running into another. This transformation
was represented as the work of Khepr, the beetle-god, the transformer.
There is no other basis than the cycle continually renewed for
the Hebrew everlasting. Ad or Gad (ny) means ever and ever,
everlasting, eternal, eternity, perpetually. The same word signifies
until or meantivie, as yet, how long, and so long as, during, duration
of time, a limit of space, all that is' opposed to eternal, infinite,
limitless. It is a period whether monthly or a moment, ny means
especially the monthly period of women, and according to the
Masora the word also signifies twelve times. It was thirteen in the
lunar reckoning. The earlier form in Oedim (onp), the plural bf
Khet, for old times, shows the same origin, the letter Ayin being
midway between a and Q or K. Oedem for Eden is the Egyptian
* Line 6.
Hebrew Cruxes with Egyptian Illustrations. 39
Khetam or circle, the sign of which rounding, closing, and sealing
is a seal-ring, the sign of reproduction. The Khet (Eg.) means a
circuit, zone, to surround with anything, make the orbit or circle.
Khut softens into Hut, the winged solar disk, and At, the type
of time figured as a circle. At (Eg.) is a moment, with the circle
and exactly the same as the Hebrew Ad for the everlasting, per¬
petual, eternal. The everlasting is simply the ever-recurring and
repeating. Aulam or Gvlam (0*?^) we must take in the primitive
form with the Vav, when it reads Gvlam, or, in Egyptian, Khepr-am,
with which we touch bottom.
Am (Eg.) signifies belonging to, and is the place, the Paradise, Eden,
or circle of transformation (Khepr) and renewal in time, where the
perpetual goings-forth from of old of the Messiah Son are manifested
in the circle without beginning or end, hence eternally ; he who is
periodically re-born from Avlam, Gvlam, or Khepr-am.' If we read
the Hebrew as the plural of Khevl (Khepr), nothing is changed. It
was the plurality of cycles which constituted the continuity of the
eternal, the ever-during. Khep is to transform, generate, create, cause
to exist. One symbol of this process of transformation was the
sloughing serpent, the Hef, the serpent of life, personified as Heh-t,
the feminine Heh, with the serpent’s head. Thus the ever, Heh or Aye,
the eternal, is derived from one cycle of time being transformed into
another by periodic renewal ; the circle, Heh, being one symbol; the
seal-ring, Khet, another; the serpent, Heh, a third ; and the beetle,
Khepr, a fourth. The circle of Hefa (Kefa) can be traced to the
cycle of the Great Bear. The circle of Khepr as sun-god was that
of the twelve signs, where the year was at one time renewed with the
sun in Khepr (Cancer), and the circle itself is Khepram, Khevelam,
or Aulam. The Phoenician Gubulim means a Quarter. By the
circle was the Eternal established, and another Hebrew name de¬
noting forever is Tzemthath nno^*; it is used for establishing for
ever.” The Egyptian equivalent is Semi-tat, from Sem, a repre¬
sentative sign, and Tat, to establish. Tat or Thoth is the repre¬
sentative of the lunar cycle. Another form of the Semtat, or
symbol of the ever, the established for ever, is the tat sign of
Ptah, the fourfold cross or cardinal points whereby the solar circle
was formed. Semi means to encircle. Semi-tat is to establish the
circle, the sign of ever. The first solar circle was framed in two
halves, the upper and lower heavens, and the two halves of the moon.
These two halves joined in one to make the whole, and the twin-total
is in Egyptian Temat. Temat also furnishes a Hebrew word for
ever, continual, evermore, and always, as Thamid n'on. Tem-at
means the complete circle, and is identical with our word timed. So
in the cypher survives the name and the symbol of Khepr, the creator,
former and transformer, whilst Heh or Hoh, represented by the circle,
* Micah V. 2. ^ Lev. xxv. 30.
A Book of the Beginnings.
40
becomes our O, in Egyptian Uau, the one, one alone, and only one.
The monotheistic sign is at last a nought or a knot, found in the hands
of the goddess of the Great Bear, who created the first circle of time.
The name of the “ Ancient of Days," in the Book of Daniel, will
reveal his nature. He is the Attiq p'ny. At or Kat (Eg.) is the circle
of time, and Hek or Ak signifies rule and the ruler of the circle. A
title of Amcn-Ra, who was born of cycles, is Hek of the first region.
If we render the Hebrew Attiq by the Egyptian Tekh, we obtain
the measurer and recorder of the cycles of time. Tekh as the moon-
god is the measurer, the calculator, and distributor of time ; the
counter of the stars. Tekhu is the name of the instrument corre¬
sponding to the needle of the balance for measuring weights, the
ancient Egyptian cubit of Tekh.‘ Tekhi, the goddess of the months,
was a measurer of time-cycles. The Tekh, Attiq, Kat-hek, can be
traced back to the goddess of the north, Kheft, as the first ruler
of time, the original Ancient of days. Kheft-ak, Khet-ak, or Kat-ak,
is the old Kheft. The first chronicles, as the word implies, were
records of time and period, and such was the primary nature of the
Hebrew Chronicles ; this fact is admitted in a sort of marginal
remark^ or murmur, sotto voce, that these, the subject-matters of
the records, are “ Attiq,” rendered ancient things. They were in
their first form the registers of the celestial chronology, and, like
the Book of Enoch, the record of the luminaries of heaven, together
with their generations, classes, periods, powers, and names.
Without the ideography it is impossible to fathom the language of
Psalm cxxxix. 15, “My substance was not hid from thee when I was
made in secret and curiously wrought in the lowest part of the earth.”
That is in the Hebrew 'nnn (Thchthi), the Egyptian TUAUT, the
lower hemisphere. A Tuauti is an inhabitant of the lower hemi¬
sphere. In the Tuaut was the Meskhen or place of regeneration and
new birth. The language of the Psalm is only directly possible to
the solar-child, who was engendered in the Tuaut, and only
humanly possible, because the solar birthplace was founded on
womb-world, and the nethermost parts of the earth are identified
with the matrix. The Tuaut survives in English as the Tvvat, a
name of the feminine organ. It was here that the tomb and womb
were one. Hence the “ tuaut ” is also the grave or hell.®
In the ancient thought there is not an image engraved on one side
of their door of life when it stands open, but is repeated, and serves
the reverse purpose on the door when it shuts, as what we term the
door of death, and in that way was the eschatology founded.
1 Renouf, Hibbert Lectures, pp. 116, 117, who is wrong in supposing there is no
such known Egyptian word as TEHU, if M. Chabas {R. A. 1857, 72) be right, who
gives the group TEHU, to tell, synonymous with ‘‘ TET."
2 I Ch. iv. 22.
^ Psalm Ixxxvi. 13.
Hebrew Cruxes with Egyptian Illustrations. 41
There is a passage in Job * in which the speaker says, “thou dis-
solvest my substance,” meaning the body of flesh, and it is follawcd
by an allusion to the grave. The substance is Shuvah. In Egyptian
this is Shebu, the flesh, a slice, a certain quantity of flesh. The
Shebu is a collar or tippet with nine points. This is symbolic of the
nine months’ time for sheb-ing, shep-ing, shaping the child, or figuring
in the flesh. The Egyptian Sheb and Shep being the same as shape,
the Sheb, flesh, is the clothing typified by the Sheb collar, also worn
by prisoners. Thou dissolvest my Shuvah is identical with thou
unshapest me, lettest loose the sheb-girdle of my flesh, the vestment
hieroglyphically rendered with nine points, and by captivity: or,
to change the image, it may be read in English, thou un-sheafest
me, the sheaf being a form of the binding-up. Thou dissolvest my
substance (Shuvah) alternates—according to Kethib—with thou terri-
fiest me. Here again the Hebrew Shuvah is identical with Shef or
Shefi (Eg.), to terrify, be terrible, demon-like. Both are Egyptian,
but the context shows the first to be the right lection.
The collar hieroglyphic with all its significance pas.sed into Israel,
as we learn by the denunciations of Isaiah. The collar has various
names. Khekh is one. Khakri is some kind of necklace. Art
Khekh are neck-chains. The determinative of these is the sign of
horns and testes ; this indicates the nature of the restraining collar.
The collar with nine points alternates with one of thirteen, the same
number as that of the knotted loops round the Assyrian Asherah or
grove, signifying the thirteen periods to the year which have but one
original in nature. The Khekh collar is likewise called Baba, that is
Typhon. Typhon the Red was the adversary, looked upon in later
times as the destroyer, and at best as only working for good under
restraint. The collar was a symbol of this; hence the Khekh collar
and Akhekh, the dragon or Typhon, are synonyms. There is a
vulgar expression still in use, “ Go home and tell your mother to
chain up ugly.” Translated into Egyptian that would mean Typhon,
Baba, the beast, who was chained up with the collar number nine, or
the Menat collar, number ten, according to solar or lunar reckoning.
This is enough to show the symbolic nature of the collar emblem,
and account for the indignation of the Jewish Protestants at the
tricking out of the daughters of Israel in such ornaments. These
collars are called “ sweet jewels.” ^ The “ chains” are ® “ sweet balls,”
which can be explained by the collar with nine Bubu or balls worn
by Isis. The “ tinkling ornaments about their feet ” * are “ Gekes,”
one with the Egyptian Khekh, and the Art-Khekh, or chain for the
ankle.
When it is asked,® “ Canst thou draw out leviathan with a hook ? ”
the word used is Chach, that is, with the Khekh or Akhekh collar
* XXX. 22. 2 Margin, Jud. viii. 26. 3
“* Is iii. 18. ® Job xli. i.
Margin, Isa. iii. 19.
42
A Book of the Beginnings.
of the dragon Typhon. The Hebrew Chach is a hook, chain, or
bracelet, and the stocks. And although the writer knew that Typhon
could not be drawn out with the Khekh, he also knew, as did Isaiah,
the significance of the symbol; the tinkling Khekhs were calling
aloud for the restraint of Typhon, in other words, they were proclaim¬
ing that the wearers were marriageable. With us the wedding-ring
is the emblem instead of the collar, and to “ Gig ” is to engender.
The Hebrew writings are full of language which has no meaning
without the types by which alone it can be understood, and hitherto
it has been read and rendered without these types. It is enough, one
would think, to make the ignorant expounders of symbolical language
who have drivelled for half a life-time spend the rest in a savage
silence, with the tongue held fast between the teeth, as the only
amends they can make.
In a passage unexplicated hitherto, the writer of the Book of
Ezekiel exclaims, “ Woe to the women that sew pilloius to all ann-
holes, or elbows,” or hands or arm-holes of the hands, whatsoever
these may mean. The word rendered pillows is Kasathoth (mnoa)
and only occurs twice.' “ Woe to the (women) that sew Kasathoth
to all arms and make Mispaciiotii (mnsDo), upon the head, of every
height, to hunt souls.” “ Behold, I am against your KASATHOTH,
wherewith ye there hunt souls to make (them) fly, and I will tear them
from your Jad, and will let the souls go, the souls that ye hunt to
make (them) fly.”
Let us see what light Egyptian may shed on this passage. The
general sense as it stands is that the allurers of men wear some
particular images or charms upon their Jad and on the head to
ensnare souls. The Kasathoth are worn on the Jad; the Mispa-
CHOTH upon the head. Jad is the hand or the arm. Kes (Eg.) means
to envelop with little bands ; At signifies typical ; Ut means magic,
to inscribe, wish, command, give directions; and TI is plural, like the
Hebrew terminal. KeS-UT-TI or Kes-AT-TI would denote some form
of bracelet or binding for the arms, worn as a magic amulet or as a
means of proclamation. There was but one fact the wearer had to
proclaim, and that was her period of pubescence. Kesa, in Hebrew,
is the appointed time or new moon, the festival of which was divinely
ordained and made statutory in Israel,^ and afterwards denounced as
an abomination," this was, as Jewish Rabbis acknowledge (as Isa Bar
Ali), the first day of the full moon. It was likewise applied to the
whole time of the full moon. The appointed time also applied to
the age of puberty, when the maiden in Africa put on clothing for the
first time, if only a loin-cloth or Basu, or the Zulu Kaffir Dwaba
and the top-knot, Bonga, formed of crimson clay (BOMVU), worn by
the women.
The relation of the feminine period and the ornaments of dress to
» Ch. xiii. i8 and 20 . * Psalm Ixxxi. 3 ig. i. 13.
Hebrew Cruxes with Euvptian Illustrations. 43
the moon is indicated by Isaiah/ who denounces the " round tires like
the moon ” which were worn by the daufhters of Lsracl. We still
speak of tying the knot in marriage. The sense of Kes (Eg.), to
bind, enters into the Hebrew QsiIR, to tie, to bindt end O'THp* for the
attire of the bride which is coupled with the of the maid ; 'ir
being a plural form of nv the feminine period. Kas (Eg.) is the knot,
to tie a knot, and an entreaty to tie the knot, to bind up the female,
as is symbolcd by putting on the wedding-ring and snooding the
hair. The same writer also includes the snood or the caul, a cap of
network, in the list of things anathematized. One ideograph of KaI
is the loop or knot sign ; one, a bundle of reeds tied up, the Ret
emblem of time and indication ; a third is the type of transformation ;
a fourth, the tongue. The Kasathoth were worn btfort marriage,
and announced the season of womanhood or full moon. Their relation
to the period is likewise^<;jWby Kasa (Eg.), to mourn. The bracelet
worn in the shape of a serpent holding the red blood-drop of a ruby
in its mouth is a Kasathoth in the emblematic language. They
also made Mispaciioth on the head of every statue. Mes (Eg.)
is the sexual part, the EMS or HEM. Mes is to bear, generate,
conceive, give birth to the diild. In Hebrew MESA is a sign of bear¬
ing ; at root that is child-bearing in all languages. The "PAR at”
garment is found on the monuments as some kind of linen or tunic;
linen hung up to dry is the ideograph which in itself reads MES,
and in the group* we have the Egyptian for “ MispaciiotH," and
it signifies the linen worn at the time of full moon, or the Mes-pakati
of puberty. The prophet objects to these kerchiefs being displayed on
the head as a sign of invitation. The Hebrew Qomah applied to the
height of the head-dress appears as Kemhu, an Egyptian mode of
dressing up the hair. Qomah signifies attainment, accomplishment;
Khem, to be mistress of, grace, and favour. Komah adds another
correlative to the meaning of the Mispachoth, or top-knots of
feminine puberty, which were worn on the head as a kind of investi¬
ture and proclamation of ripe age and social status amongst many
races, and in a variety of shapes.
Hunting souls to make them fly is apparently meaningless. In
the margin it reads, “ into gardens.” The sense is that the daughters
are desirous of refreshment (Naphish), but not anxious that the
flowers should be fructified, or the time of flowers be followed by
the season of fruit. The soul was figuratively the breath ; they
wanted to take the breath of life in a double sense. " But will ye
save the souls alive if they come to you } ” No ! they only lusted
to take the life of souls, or hunted them to destroy or disperse and
extinguish them.
A kindred illustration oi the hieroglyphic language, only to be
read by means of the hieroglyphics, occurs in Jeremiah,* “ A
* iii. 18. • Jer. ii. 32. ® Egyp. Sal. 159. * 1. 38.
44
A Book of the Beginnings.
drought is upon her waters, and they shall be dried up, for it is the
land of graven images, and they are mad upon Emim ” (idols). The
reference here is subtly symbolical. The hieroglyphic Hema, sign
of the lady, wife, seat, place, is the Ems pudendum. It is the type
of containing and turning back the waters of the red source, so that
in the ancient language fi.sh may be caught, or children propagated.
The symbol was then adopted as the picture of a water-frontier, the
Pehu, Harmu, or Hema; this, in the names of places, marked the
water-nome. Such were the Emim or Hannu that Israel had
been so mad upon, and the imagery is peculiarly appropriate in
prophesying a drought upon her waters, because they had made
so much of the hieroglyphic image of the feminine water*frontier.
The Hebrew name of the divining cup or y'sj, by which Joseph is
said to have divined, is rendered by xdvSv in the version of the Seventy.
This, as the name of the cup, is also found in Persian and Arabic, and
in the Sanskrit KUNDA, a bowl-shaped vessel, or an aperture for
water or fire ; the Two Truths. This vessel is used in certain Hindu
ceremonies for drinking out of, and it was carried in the Procession
described by Apuleius. It represented the self-conspicuous image of
fontal nature alluded to in the oracles of Zoroaster, “ Invoke not the
self-conspicuous image of nature, for you must not behold these
things before your body has received the purification necessary to
initiation.” Wilson, in the Asiatic ResearcJies,'^ says, the KuNDA was
fashioned in the shape of a lotus, the type doubly feminine, the flower
that bore the seed within itself, which was therefore adopted as the
emblem of the Virgin Mother of Mythology.
Both Athenaeus and Jamblichus mention the kovZv as being used
in the religious ceremonies of Egypt. According to Norden, in
recent times the lotus on the water was represented by the dish, cup,
or Kovhv, placed on the water for divination, just as the dish was em¬
ployed for the same purpose at Shadar, in the Isle of Lewis.
Kunda is a particular name of the goddess Durga, relating to the
vessel, cup, or kovZv, which was very primitive as the type of fontal
nature. KuNDA, in Sanskrit, is the name of the number nine. The
cup is the Egyptian Knau, Maori KONA, the mother-emblem. With
the feminine terminal T, this is the Khent (Eg.) or Hunt; English
Quiente; Greek, kovZv, Sankrit, Kunda. Kento, in Basunde and
Musentando, is the type-name for the female. In Zulu Kaffir, CUNDA
is mystically the “ woman’s Word.” The cup imaged the fountain¬
head of all kenning or knowing and thence of divining, because the
mother was the revealer of the Two Truths of time and period,
pubescence and gestation, in relation to reproduction. Cyn, Welsh,
is first and foremost. Khen (Eg.) is to conceive, image, bear ; GiN,
Gaelic, to beget. All forms of genesis are in this root, and many types
of the birthplace are named from it, as Khen (Eg.), the interior,
" Vol. V. p. 357.
Hebrew Cruxes with Egyptian Illustrations. 45
also the ark or canoe; Qenn (Heb.), the nest ; Ken, Romany,
Coni, French Romance, Persian, Khan, for the abode ; Kwan,
Chinese, for the granary ; Qnah, the garden in Hebrew, and GONA,
a farm in Kandin, Kadzina, and other African languages. The Can,
an English vessel or cup, also the Ken, a churn, are named from
the same prototype as the Greek kovBv. The Hebrew ]}^2i is
figuratively a flower-cup,‘ and is cognate in sense with nwp, which
represents the Egyptian Khapat or Khept, called the hinder thigh,
but which, like the Hebrew Qebah, denotes the Genitalia Muliebria,
as the Khep, Kheb, Qeb, or cup. Such was the nature of Joseph’s
or cup of the diviner. There was a time when the monthly
prognosticators in Israel divined by the image of fontal nature itself,
just as the Jains or Yonias of India do to-day, the Q’deshoth being
attached to the temples for the purpose of demonstrating certain
natural facts in the primitive school of physiology. The Gabia,
Khep, or Cup, finally deposited the phonetic Ka as the Cup of the
Hieroglyphics.
The Atzeb of the Hebrew is vaguely rendered an image, a
representation, an idol, without telling us what the image represents.
It is associated with the Asherah,^ and is connected with the
woman in travail, bringing forth.® But the wherefore is out of
sight. In the hieroglyphics the ASEB or AsEP is the seat or
throne, the feminine image, the sign with which the name of Isis is
written.
As-bu is the place of rest, and the Asb is a type of this, hence the
seat. The seat also shows the relation to the woman in labour.
The seat or Aseb had various forms based on the feminine type.
The Kavvanim made by the women of Israel* represented the goddess
with the symbolical seat, the Kun image. The house of the seat
(Azeb) is identified with the house of Ashtaroth,* As and Hes (Eg.)
being names of the seat, the type of the bearer. The absence of
the seat in Hebrew has misled the translators of Isaiah,® “ Bel
boweth down, Nebo stoopeth, their idols (Atzeb) were upon the beasts
and upon the cattle; your carriages heavy laden, a burden to the
weary beast.” All the missing sense is restored by reading “ their
seats ” (Atzeb) instead of “ their idols.” Isaiah identifies the nature of
the Atzeb with the seat of the beast. In Egyptian, Hes, the seat, is
also the calf, or heifer. So the Atzeb goes with the heifer and calf in
Israel. “ Israel slideth back as a backsliding heifer ; Ephraim (is)
joined to the Atzeb.’"^ Again, the Atzeb is coupled with the calf of
Samaria.® And again,® the Atzeb is one with the calves. The crafts¬
men have made the Atzeb, and they say of them, “ Let the men that
sacrifice kiss the calves.” That is kiss the seat, as in the Witches’
' Ex. XXV. 32. 2 2 Chron. xxiv, i8. 3 Gen. iii. i6.
Jer. xliv. 19. 3 i Sam. xxxi, 10. c Ch. xlvi. i.
^ Has. iv. 16, 17. ® Hos. viii. 4, 5.
A Book of the Beginnings.
46
Sabbath, the-symbol of the motherhood. These ideographs infuse
new meaning into words. For example, Jeremiah puns with grim
coarseness on the name of KONIAH,* and on the Atzeb or Kun, Egyp¬
tian Knau. “(Is) this man Koniah a despised broken Atzeb (or
Kun) or vessel wherein (is) no pleasure ” This also identifies the
hieroglyphical nature of the seat or throne. Without these original
images in mind half the meaning of the Hebrew constantly escapes.
The Molten Image of the Calf is denounced by Nahum,^ “Out
of the house of thy gods will I cut off the graven image and the
molten image; I will make thy grave, for thou art vile.” In the next
chapter we read “and HUZZAB (a-'in) shall be led away captive, she
shall be brought up and her Maids shall lead (her) as with the voice
of Doves, tabering upon their breasts.” Huzzab is a personification of
which the Hebrew gives no account, but the Doves show her relation
to the Virgin Mother who was represented by the Dove and the Calf.
Hus in Egyptian is the Cow, or rather the Calf, the Sacred Heifer or
Calf adored under the name of Hus (Isis) in the time of the old
empire. Hes is likewise the typical feminine seat, couch, or bed, the
Atzeb, here written a-ifn, elsewhere as the seat, sedan, or palan¬
quin for persons of distinction, which corresponds to the Hes or
Aseb seat and throne of the hieroglyphics. HuzZAB is the goddess
of the hinder part, the north, the lower half of the circle, a form of
Hes-taurt or Ashtaroth. ASEBI is an Egyptian name of Cyprus,
the great Paphian seat or shrine.
The Mest (Eg.) the sexual part, the place of birth is the name of
the mother in the Cypriote Masdu ; and the Meska, the womb in
Egyptian, and the eschatological place of rebirth, called the purgatory,
supplied the Calf of the Hebrew cult; the Masak for the door
of the Tabernacle; 3 the Spanish M ASA for the Mouth; Irish Mas
(of the hill); the Swahili Mazika for the burial-place; the Per¬
sian Mushko, a temple; the Turkish MoSQUE, the Welsh MysG,
the middle, answering to the Meska as the mid-region or purgatory
of the Ritual.
The Meskah imaged by the Molten Calf is represented by the
Calf and Cow in the following languages. Mas, Egyptian, a Calf;
M0.SCHOS, Greek, a Calf; Moschas, a Heifer ; Meusi, Japanese, a
Cow; Mosa, Pahri, Cow ; Mosya, Chopang, Cow; Maoiseag,
Gaelic, a Heifer; MoSHA, Kachari, a Cow ; Musi-IO, Bodo, Cow ;
Mesa, A.S, a Cow; Mashu, Garo, Cow; Mis-Musu, African Bam-
barra, a Cow.
Divine types are found in a vague generalized condition. The
Hebrew Menchah nn3D is a sacrifice, an offering, an oblation to the
gods. It was at one time the name of blood-offerings, but under the later
legislation the word was applied only to unbloody offerings of meat
and drink, in which the drink took the place of blood.
' Ch. xxii. 28. 2 i. 14 3 jr,, 36
Hebrew Cruxes with Egyptian Illustrations. 47
Menchah, the offering, is the type of the goddess Menka, Menkat,
or Mena, and Menat, the Egyptian wet-nurse. Menka is mentioned
in the Ritual, “ He has engraved a palm on his knee, says Menka.” ‘
According to the present writer’s view, this goddess is the earliest
form of Maat, the divinity of law, right rule, and true measure,
but she was representative of the time of ten months or moons,
whereas Ma bears the name of No. 9. Men signifies liquid measure;
Ment the No. 10. Menkat was the first feminine measurer in
relation to the water-period. She is portrayed on the monuments
in the act of offering two vases held in her hands,the offerer
in person, whereas the Hebrew Menchah only denotes the offering.
Menka (Eg), means to create, form, work, fabricate, clothe ; and
Menkat was the feminine creator and former who clothed the child as
the pre-natal nurse. Corn was designated the Dry-Nurse of Rome
and Italy; Menka is the wet-nurse; the Twain were personifications
of the two truths assigned to the Great Mother in mythology. The
one nursed the child with her blood (water), the other with her breath
or spirit, she was the quickener of the seed or corn. Mena is a
reduced form of her name, and the Babylonian goddess Meni associated
with Gad, who was worshipped with drink-offerings, is probably the
same divinity.
The Greek Magos was a form of Maka or Menka, the Irish Macha,
as a title of Artemis, who was imaged in the great temple at Ephesus
as the many-breasted wet-nurse. The month of May was likewise
dedicated to Magos at Ephesus, and the name of May is a form of
Maka (Menka-t), the Hindu Maya and Greek Maia. Maia is called
the eldest of Seven Pleiads, but the seven stars were not the Pleiads ;
they belonged to the Great Bear, the earliest form of the Genitrix,
the wet-nurse found in Menka or Maka. Menka was the first
measurer, whose later form was Ma, the luni-solar measurer in con¬
junction with Taht and Ptah. Ma can be traced in the Greek
Themis and Maka in Ar-temis. In Plutarch’s Moralia^ Meragenes
says the Hebrews call the brazen vessels used in their ceremonies
the “Nurses of God.” The vessel imaged the womb or breast, the
type of the wet-nurse Menka.
Another reduced deity might be recovered in the person of the
prophet Elijah, who will be referred to hereafter.
The Hebrew “ Baruk Haba ” (xnn ■rina) “ Blessed, is he that
cometh,” is used by the Jews as a salutation to the child when it
is brought into the room to be circumcised. The word “ Haba”
contains various mystic and occult meanings. The value of its letters
in Hebrew is considered to amount, by Gematria, to the number
eight. The eighth is the day of circumcision, and the salutation is
connected with the child’s coming on the eighth day to be circum¬
cised. By NotaricON, these letters, H B A, are held to be initials
' Rubric of cli. ci. * Wilkinson. 3 Syvtp . lib. vi. qiinest. 5.
48
A Book of the Beginnings.
of three words, nan, “ Behold Elijah cometh,” * The
Jews are said to suppose that Elijah enters the chamber along with
the child to take the seat left vacant for him in the DOUBLE CHAIR,
and they exclaim, “This is the seat of the prophet Elijah.
Elijah is the centre of a large number of Hebrew traditions, and
this identification of him with the one who comes and with the
number eight, appears likewise to indicate that he is a from of the
god Taht, or the earlier Sut-Anubis. Sut was the announcer of the
goddess of the seven stars, as the one who came annually. Taht,
who superseded him, was the messenger, the voice or Logos of the
seven gods, the manifester of the Pleroma and completer of the
ogdoad. He was the Lord of the Eight, or Eighth to the Seven.
Haba, “he that cometh,” is the name of Taht’s Ibis. Haba is the
Egyptian form of Ibis. The word also signifies the Messenger, and
the coming or returning one. Elijah commences as the messenger
who announces the prophecy to Ahab. ^ Taht superseded Sut, that is
Bar or Baal in Egypt, and Elijah is portrayed as the great opponent
of Baal in Israel. Taht was the scribe of the gods, and EIGHT years
after his ascension into heaven on a chariot of fire, Elijah sent a
letter of reproof to Jehoram, King of Judah.
In the Gospel of Matthew the Christ says of John the Baptist,
“ This is (he) of whom it is written. Behold, I send my messenger
before thy face, which shall prepare thy way before thee.”* . . . "And
if ye will receive (it), this is Elias which was for to come.” The
coming of this messenger is represented as being fulfilled in the
advent of John. This contains matter of great moment for a later
volume; it may, however, be remarked in passing, that Aan in
Egyptian mythology is also the messenger and announcer; first
as Anubis (Sut), and next as a form of Taht the lunar god. In a
fresco of the second or third century, Elijah is seen ascending on his
fiery chariot, and the figure of Mercury (Taht) is present as a part of
the picture.^
The Atef crown of Upper Egypt, or of the southern heaven, con¬
sists of the white crown and double feathers, set on the solar disc.
It is the crown of Osiris and gods of the lower world. In Hebrew
the word riDU (Atph) has the meaning of clothing and covering, to
clothe as with a garment or with gloom. The hieroglyphic is almost
recoverable in Job® where he says of God, “ He puts on (hides himself)
in the south, and I see not,” which is equivalent to putting on the
Atef crown with the insignia of the nether-world, the wearer of
which becomes the hidden sun of Amenti, overshadowed, obscured,
darkened.
‘ Buxtorf. Synag. Jud. c. iv. pp. 93-95.
* Leo Modena, Rites and Customs, c. viii.
3 I Kings xvii. i. 4 Matt. ix. 14, 17, 10—12.
® Bosio. Rom. Sott, p. 257. ® xxiii. 9.
Hebrew Cruxes with Egyptian Illustrations. 49
The hieroglyphic Kan is a corner of a building, the corner-symbol
held in the hand of the mother of the Messiah-child, in the sign of
Pisces,^ the one of the four quarters at which the child was brought
forth. In Egyptian the article sometimes follows the noun, and Kanp
would thus be the Kan. The word occurs as Kanb, Kanbct, and
Kanteb with the sign of a corner. This is extant in Hebrew as
Kanph, the corner or extremities of the earth. Kanphoth ^
signifies the four quarters or corners of the earth. Kanbut (Eg.)
means the corner-place. Kan-put the corner of the circle, that is, one
corner of the house of four quarters. Put (Eg.) is the foundation ;
bu (or but), a stone. Thus Kan-but is the corner-stone of the
foundation.
In this sense the chiefs of the people ® are designated corners (in the
margin). Isaiah * makes the princes of Zoar to be the stay of the
people, the corners or corner-stones. The Egyptian Kanbut (and
Kanteb) is one who performs service and is the stay and support,
whose emblem is the corner, our image of the corner-stone. Kanput
and Kanteb are synonymous, because teb and put both mean the
circle. The Hebrew word is applied to the highest summit of the
temple, and in Egyptian Teb is the summit, the top; as is the
pet. The plural of Kanphoth will be explained further on. The
hieroglyphic corner has to be built on hereafter. The reader must
not think these disquisitions are objectless wordmongcring.
There has been no rendering of the Hebrew Kiyor that makes
out the meaning. The name is applied to a small hearth or
oven.® The Karr is an Egyptian furnace, and oven. Next the
Kiyor is a Laver or molten sea. The Karua (Eg.) is a lake, pond,
or laver. Again, we are told that Solomon made a KlYOR of brass,
and had it set in the middle of the court, and he kneeled down upon
it.® This was neither oven nor laver. It has been translated .SCAFFOLD.
The Kiyor in this instance was five cubits long, five broad, and three
cubits high. Egyptian will tell us what this KlYOR was.
The hieroglyphic Kharu is a shrine, a tavern, the place of refresh¬
ment, The Hebrew Kiyor was evidently the table or shrine of the
Eucharist, what is now termed the communion-table. The Egyptians
had a kind of bread named KharupuS,^ that is, bread baked for
the shrine or altar. This would be baked in the Karr, or oven.
The raised Kar represented the upper of the two Kars, the laver,
the lower ; both were shrines in Egypt. The upper held the bread-
symbol of the highest truth ; the other, the waters, emblematical
of the lower. Both symbols still meet in the bread and wine of the
Eucharist.
The Hebrew K ALLAH, a technical term for the highest school, has.
* Hermean Zodiac.
3 I Sam. xiv. 38 .
5 Zech. xii. 6 .
VOL. II,
2 Ez. vii. 2.
■* Ch. xix. 13.
7 Sehr/ Papyri, xcv. 2.
E
® 2 Chron. v\ 13.
50
A Book of the Beginnings.
according to Deutsch, long been a crux for etymologists, so little do
the Jews know of their own origines. It comes from the Kha (Eg.),
book-library and altar; Ru, discourse, word, mouth. Whence Kher,
the sacred shrine, the cell of learning; Kher, speak, speech, the word,
and the Karheb, a kind of Egyptian priest. Al-I (Eg.), would add
the house of, to Kher or Khal.
The Hebrew Jad (i') for the hand, is the Egyptian “ It,” to paint,
figure forth, with the hand of the artist for determinative. It has a
variant in At, a type, to work, build, form, image, the hand-worker and
handiwork. The female as the shaper is the At. “ It ” therefore includes
the work of the hand as well as the member, whilst the organ of work
ing and figuring forth is not limited to the hand itself, which is but
one of various jads or types of working. This alone will make
sense of the passage,^ and Israel saw the great “J AD” which the
Lord did upon the Egyptians. Hand does not render it, the hand
was hieroglyphic for the work done, not literal: At or Kat (Eg.)
is work. The word jad, hand, is used for ability,^ just as we say
a “ handy man,” which shows the typical use of the hand. Only
in the absence of the symbols the Jad has been chiefly confined to
one type as the hand, whereas in the original it may also be the
womb, the circle, a boat, the heaven round, a house, a place, and
twenty other things according to the determinatives. “Jad” is a
place in Hebrew; “every man in his Jad,”^ but the hand is not
the only place. At (Eg.) to build, is applied in the Hebrew name
of the “Tenons” “Jad,” used in building.^ The hand is a t3'pe
of holding, so is the tenon, but as the reader will apprehend there
may be any number of Jads, whereas the translators have only known
of one chief type. Jad also means to consecrate but not by “ filling
the hand.” Of course the hand was used in consecration, but it was
laid on the head typically, a mode of figuring forth and constituting
sacred handiwork as in It (Eg.), to figure with the hand.
It is not a part of my work to revise the Hebrew Testament,
the oldest portions of which would have to be rewritten hiero-
glyphically before it could be rightly restored, but two or three
applications of the Egyptian “It” or “At” may be made. We
read that “ Saul came up to Carmel and behold, he set him up a
Jad, ® rendered a place. “At” (Eg.) is a shrine, a monument, and
in Assyrian “ It” is a carved stone. When God came from Teman he
had horns or emanations coming out of his Jad.° Here the Jad is
translated hand or side. Had the determinative been present it
would have shown the At (Eg.) as the solar circle or disk, the image
of Adonai, God of Israel. “At,” the circle of the sun, was the
Jad whence issued the fiery-hornedness, there was the hiding and
^ Ex. xiv. 31.
* I Sam. XV.
2 Lev. x.vvii. 8.
“ Hab. iii. 4.
^ Num. ii. 17.
* Ex. xxvi.
Hebrew Cruxes with Egyptian Illustrations. 51
manifesting of his power, “ At ” signifies doing, and the Jad ' means
deeds. Lastly, the hand is frequently used for the mouth. “ At ”
is to utter, put out, it is also that which is uttered. Hence "At”
the word, to speak. But we are told that the Word of the Lord
came by the HAND of Malachi,^ and by the hand of the prophets.
This may be supposed to indicate the written word, which has no
meaning. The word was oral. -Besides we find ^ the Lord had
SPOKEN by the HAND of Moses. In these instances the Jad signi¬
fied is not the hand but " At,” the word, mouth, or type that needs
interpreting by aid of the hieroglyphics, but which never has been
interpreted.
In the work of Tabari.^ it is related that two animals came out of
the Ark which did not enter; they were produced within it. These
were the hog and cat, created as scavengers and to keep down the
rats. The elephant gave birth to the hog, and Noah produced the
cat from the sneeze of the lion by passing his hand down its back.
Remote as this is, it can be partially read by the Ritual, where the
sun is said to transform into the cat or “ It is Shu making the likeness
of Seb.” The alternative shows Shu making his transformation into
a cat. Shu was the lion-god and one of the two lions was the cat
which dealt with the " abominable rat of the sun,” a type of the
enemy Apophis. Now when we know that Shu represented breath
(Nef) or spirit, we can see how it may be said the cat was evoked
from the nose of the lion. We see further that the root of this
strange Rabbinical and Haggadistic matter is Egyptian, which is the
object of the present investigation.
In the Egyptian Pantheon the Seven Hathors are the Parcae or
Fates, the prognosticators and foretellers of coming events, and these
in the Funeral Ritual are represented in the form of seven cows.
Thus the seven kine of Joseph’s dream which indicate the seven years
of plenty and the seven years of famine correspond to the seven cows
or Hathors who fulfil their character as the foretellers of events to
come assigned to them by the Egyptians. The seven cows are also
the givers of plenty who are invoked for food. " He has known the
seven cows and their bull, who give of food and of drink to the
living, and who feed the gods of the west. Give ye food and drink
to the Osiris ; feed him.” “ Give ye to him daily food and drink,
oxen, geese, and all good things,”®
Of Behemoth, the hippopotamus,® we read in the English version
" He is the chief of the ways of God ; he that made him can
make his sword to approach unto him.” The word rendered sword
is Chereb (ain). The Chereb is a sword or some other kind of
* Jud. ix. xvi. * Ch. i, i. 3 Ex. ix 35.
* Translated into French by Zotenberg, Oriental Translation Fund, Paris,
1867, p. 112.
* AV/. ch. 149, Birch. ^ Job xl. 19.
E 2
52
A Book of the Beginnings.
cutting instrument, the Chaldee Cherba, Phoenician HARBA, and
Greek ap-irr), but the reading is more than doubtful. The passage is
followed by “ Surely the mountains bring him forth food.” The
context shows the meaning to be that, mighty monster as he is, the
power which created can feed and sustain him. Therefore it appears
probable the word chereb represents the Egyptian “ Kherpu” which
denotes supply, sufficiency, or enough. The sense of the passage
would then be. He that made him can supply him with provisions.
Surely the mountains (can) bring him forth food. In a sense he
has all the mountains for grazing-ground, though not because these
were the particular pasture of the hippopotamus. The imagery is
thought of in relation to the typical hippopotamus, the “ Great Bear ”
of the Egyptians. For this reason the Rabbinical writers consider
the “cattle upon a thousand hills”* also refers to Behemoth whose
celestial type was Ursa Major. It is said of Behemoth in the A. V.®
“ Behold he drinketh up a river and hasteth not.” The Seventy have
it “if there should be an inundation,” and this sense is recoverable by
aid of the word “ AASEH ” (Eg.) which means a flood or a deluge of
water, and may be derived from AA great, and Sekha flood-time ;
AASEKHA being equivalent to pK'y. Thus the passage would mean.
Behold in time of a great flood he hastens not, he does not mind an
inundation and as for Jordan he could swallow it.
The particular idea expressed by the word Thachash has never
been determined. It is the name given to the skins used for the ex¬
terior covering of the Tabernacle.^ The same thing is named in the
Bull Inscription of Khorsabad. Sargon says : “ I constructed palaces
of skins of Takhash, of sandal-wood, of ebony,” &c. M. Oppert
characterizes the word as most obscure.
According to Rashi the Takash may be a badger, a sea-dog or
dolphin ; the Talmud says a marten, others identify the name with the
colour rather than the animal. The Arabian Jews call the red-dyed
hide of the ram Thachash,® and this is the sense corroborated by
Egyptian when we find the word worn down to Tesh. Tesh is blood,
red. It is applied to the Red Nile, the Red Crown, and to the planet
Mars, Tesht. Tesh-tesh is an epithet of Osiris in his inert feminine
form, and red phase, the great mystery. Tesh means to separate, leave,
be left destitute, set apart. This in relation to the mystical sense
which first made it sacred. Teshru is the red calf, red land, a red
bird. Tesh, earlier Takash, means red, blood (hence the dyed ram
skins), and may of course be applied to anything of that colour: it does
not otherwise represent an animal, and cannot represent the grey
badger.
The 39th chapter of Job ® contains allusions which prove a
knowledge of the hieroglyphics. One of these is especially intimate.
^ ^ ^ ^ Ev. XXV. 5.
Records of the Past, vol. .xi. p. 21. ’> Niebuhr, p. 177. Ver. 9-11.
Hebrew Cruxes with Egyptian Illustrations. 53
“ Will the unicorn be willing to serve thee, or abide by thy crib ?
Canst thou bind the unicorn with his band in the furrow, or will he
harrow the valleys after thee ? Wilt thou trust him, because his
strength is great ? ” The allusions like those referring to the peacock
and ostrich are made in mockery. The unicorn was the type of
Typhon. The mythical unicorn is the Ramakh, the hippopotamus
that dragged and drew round the starry system all night, till men
were once more drawn out of the deluge of the darkness. Will this
puller above pull for you here below, that you worship the image ot
Typhon } One name of the animal itself is Apt, and Apt (Eg.) is
the name of the crib or manger. The question in Egyptian is, Will
Apt (the unicorn) abide by the Apt (crib )} " Will he plough for
you.^” is the gist of one question, and Khcb (Eg.) is both a name
of the plough and of the unicorn. Also this constellation of
Typhon is called the Plough. These queries show great familiarity
with the hieroglyphic symbols ; a convincing proof of this is afforded
by an assault on the character of the ostrich,^ “which leaveth her
eggs in the earth.”
The ostrich-feather is one of the hieroglyphics, and reads either
Mau or Shu, that is, light or shade. Hor-Apollo says it was
adopted because the wing-feathers of the ostrich are of equal
length. This feather is the especial symbol of Ma, the goddess of
truth and justice. It was the sign of the Two Truths and total
wisdom of Egypt. The writer of the Book of Job is aware of the
sacred character of the wing-feathers of the ostrich, and asks in effect.
Is she either true, just, or wise, or pious ? Does she sustain the
character of her wing-feathers ? Docs not she leave her eggs in
the sand for the earth to warm them or the passing foot to crush
them He asserts with the Arabs that the bird is impious. This
is the modem realism opposed to the symbolic character of the bird,
and even that can only be read as it is written, hicroglyphically.
The tip of the crocodile’s tail is the ideograph of Kam, black,
darkness, because the crocodile left the land for the water at night,
and the tip of the tail was the vanishing point.^ To express sunrise,
says Hor-Apollo, they depict' the two eyes of a crocodile, because,
of the whole body, these are seen glaring conspicuously from the
deep.^ This is the imagery of Job. “By his neesings a light doth
shine, and his eyes are like the eyelids of the morning.” The writer
uses the Egyptian symbol of the morning, hence the sole sense of
sorrow being turned into joy before such a thing as the crocodile.
“ He—the Lord—stretcheth out the north over the empty place.”
“ Hell is naked before him.” * That is the “ bend of the great void ”
^ Job xxxix. 13-17.
^ Hor-Apollo gives another reason. He says the tail denotes darkness because
with a blow of it the animal will inflict death.
» B. i. 68.
Job xxvi. 6, 7.
54
A Book ok the Beginnings.
found in the north, the open abyss, the place of the waters, the region
of the hells, in the Egyptian Book of the Dead. This is the quarter
where the “ Dead things [ghosts and evil spirits] are born beneath
the waters, and arc the inhabitants thereof,” ^ as in the Ritual.
“ Though they be hid from my sight in the bottom of the sea,
thence will I command the serpent, and he shall bite them.”^ That
i.s the Apophis serpent of Egypt, the dweller in the deep, the
dragon of the waters, who lives off the blood of the condemned,
and executes vengeance on the wicked. The Apophis is depicted
as a crooked serpent set all along with sword-blades, typical of
destruction.
On the sarcophagus of Meneptah in the Soane Museum may
be seen, amongst various scenes of the valley and shadow of death,
one in which a crooked serpent keeps the door of death. This is Job’s
crooked serpent and door-keeper. “ Have the gates of death been
opened unto thee ? or hast thou seen the door-keepers of the shadow
of death ? ” ^
The Hebrew word Apai’, to encompass round, in the passages,
“the waters compassed me,”'* and “the waves of death compassed
me,” ^ is the name of the dragon of the deep, the Apophis monster,
that strangled within its coils.
The great serpent of the later Hebrew mythology, called the Bariak
Nachash, may be explicated by means of the hieroglyphics. It is
called the crooked serpent ® and the piercing serpent.'^ The Typhonian
dragon, to whose influence tempests were attributed, is certainly
intended ; the Apophis or Akhekh serpent, whose heaving, roiling
writhing body is set with sword-blades. Akh (Eg.) means fire ; Pra
(Eg. ; Hebrew, Bra) is to manifest, emane, fulminate. This would
make the Bariak-Nachash the fulminator of fire. In Egyptian FUL-
GURAVIT, Fulsit, is expressed by BuiREKA. This corresponds to
the Hebrew form “ Baraq ” (pna), to “ cast forth,” lighten, or fulminate.
The only difference in the Hebrew is the substitution of the letter
Cheth for Koph. Another name of this serpent in the hieroglyphics
is the destroying serpent, and the Hebrew Barak was called the
“ thunderbolt.” Another title of the serpent is “ brass of earth,”
which tallies with the Hebrew Nachushta; “ Nachush ” meaning
brass, whilst “Ta” is the Egyptian word for earth. This will suffice
for identifying the Hebrew serpent of evil with the Typhonian serpent
of Egypt.
The plural Bariakim employed by Isaiah® is founded on another
Egyptian word. He uses it for ships, and Bari (Eg.) is the bark, of
which Bariakim is the plural.
The mythological and symbolic character is mixed up with these
] Job xxvi. 5. 2 Amos ix. 3. ® Job xx.xviii. 17.
Jonah II. 5. 5 2 Sam. xxii. 5, « Job xxvi. 13.
^ Is. xxvii. I. 8 xliii. '4.
Hebrew Cruxes with Egyptian Illustrations. 55
typical beasts, which cannot be simply understood apart from their
hieroglyphical nature. Many names of mystic meaning have been
rendered by translators who were in the dark and thoroughly ignorant
of the thing signified by the word. No Hebrew scholar ever yet knew
what was intended by the words “ Tan ” and “ Tannin,” which include
the whale that swallowed Jonah, the serpent that tempted Eve, the
leviathan of Job, the piercing serpent, the crooked serpent, and the
dragon of the deep,* the dragon that Job claimed to be his brother ;
Pharaoh, king of Egypt,^ and the rod of Moses in its serpentine trans¬
formation.® It is applied to creatures of the desert and monsters of
the deep, also by comparison to the wild she-ass of the wilderness,
snuffing up the wind at her pleasure,^ and lastly, it is used to indicate
the old serpent called the Devil and Satan.® Thus philologically the
serpent that tempted Eve is one with the serpent into which Moses’
rod was changed, and the whale which swallowed Jonah is one with
the leviathan whom Job wishes had swallowed him ® rather than he
should have been born, and these are all one with the dragon of the
waters, who was the cruel Pharaoh drowned for the time being in
the Red Sea, but who emerges once more as the Satan of the
Apocalypse.
The primary question for us is not. What is the Tan ? There is no
"The ” in the case where there are so many. The question is. What
does Tan mean as a principle of naming applied to the various illus¬
trations Now, Tan in Egyptian means division, cutting in two, to cut
off, to divide, turn away, make, become, or be separate. The serpent
covered with sword-blades was the piercing or severing serpent.
Worms, or destructive animals of the waters, in Egyptian, are Tan-
mu, the Tan of the waters ; they pierce and sever in destroying. The
River Tan (larutan) of the waterman is the river that divides. The
period of mourning desiderated by Job was the dividing period opposed
to gestation. The wild beasts cut off in remote deserts and isolated
on desolate isles are the Tannin on that account.'^ Islanders are the
Tena in Egyptian. Lunar eclipses are Tennu ; they cut off the light,
and occur at the dividing-place. Tenu is the joint or break, as is the
number ten. Tane is one of the Polynesian great gods, the divider
of the heaven from the earth personified. Egypt as the Tan, whether
celestial or geographical, was the divided heavens or countries.
"Tenny ” is the name of lines that give the waved barry look to
the shield of a coat of arms. The heraldic colour and blazon of
tenny is yellow; the jacinth in stones, and the dragon’s head in the
planisphere.
Having the principle of naming, the hieroglyphics supply the
means of applying it by determinatives of the different ideas that
1 Is. xxvii. I. 2 Is. li. 9 ; Ez. xxix. 3.
Cf. Jer. xiv. 6, and Jer. ii. 24.
c Job iii. 8.
3 Ex. vii. 10.
3 Rev. xii. 3, 4, 7, 9.
^ Is. xiii. 22.
56
A Book of the Beginnings.
have to be expressed by one word. Once cut adrift from these, we
have no philological anchorage anywhere. But the hieroglyphic
language is like an old sea-bottom, still intact, and rich with the lost
treasures of a myriad wrecks.
Leviathan as one of the mythical monsters, or Tannin, is pro¬
bably the Egyptian Ref, or Refi, a form of the Apophis serpent,
from Ref, or Ru, as the typical REPtilc, viper, snake, worm, scorpion,
or dragon, and TAN, to cut in two, whence the cutting, destroying
Akhekh, serpent of night, armed with piercing blades, which repre¬
sented the power of the darkness and death to sever the circle of light
and life in the “bend of the great void ” where it lurked. Job’s
description of leviathan, simply supposed by commentators to be
a veritable dweller in the sea, includes all the clothing of the monster
of mythology.
Max Muller ‘ has shown how the fleets of Solomon must have
been to India to obtain the monkeys, on account of the name,
which is Qoph, because in Sanskrit the ape is Kapi. “ Qoph,’’ he
says, is foreign in Hebrew, and the land in which that word is
indigenous must be the Ophir of the Bible ; therefore it was India.
“ Kafi ” is the original word, and it is Egyptian; Kepi in Persian ;
Kapi in Sanskrit; Kepos in Greek ; Ape in English. The Kafi, a
monkey of a peculiar kind, appears in the tombs of the Fourth
Dynasty as early as the time of Kufu, with the name of Kafi written
over it, about 3733 B.C. It is the dog-headed ape, or Cynocephalus,
made so much of in Egypt that it was a co-personification with Taht,
of the Word (Logos) itself. It represented the moon and periodicity in
its feminine phase, and was therefore a feminine I.ogos. Jamblichus
tells us this Cynocephalus was honoured in the temples on account of
certain changes it underwent in common with the moon, by which
time could be reckoned ! The truth is, the Kaf is a menstruating
monkey, and suffered eclipse (Khab) periodically like the moon, and
was adopted in the Mysteries, where it took the place of the Q’de-
shoth, the human demonstrators of primary facts in nature. This Kaf
belongs solely to Africa, which is Kafrica, the Ka, inner land, of the
Kaf, or Af (born of) the first (Ap)land, and therefore Ophir was in
Africa.
It has likewise been argued that Solomon’s peacocks (D'on)^ were
brought from India, because Toki is the Tamil name for the peacock,
and Togei in Malabar. But the original of both is the Egyptian
Tekh, or Tekai, a symbolic bird. Tekh is a name for the ibis of
Taht; Tekai is the Otis Tetrax. The name applied to the peacock
is full of significance. Teka is to see, behold with the symbolic eye.
Tekhen is to open and shut the eyes, wink, sparkle, illumine, and the
Techi, as peacock, is the bird with the eyes that open and shut with
* Leciurcs on Lans^uage, first series, p. 202.
lb. p. 203. Rev. J. Mateer, I'he Land of Charity.
Hebrew Cruxes with Egyptian Illustrations. 57
their winking splendours. Nothing could be more happy than the
name Tekhi, from the Egyptian Tekh. Not only is the name of the
peacock Egyptian, it exists, without the article prefixed, as the Akh,
or Khu, the splendid, illuminated, coloured bird; a sun-bird, the
symbol of spirit, lustre, and light.
The ivory in Hebrew is called SilEN HABBIM, ivory, or elephant’s
teeth (margin). This habbim, says Max Mtillcr, is without a derivation
in Hebrew, but is most likely a corruption of the Sanskrit name for
elephant, Ibha, preceded by the Semitic article.' Again, there is no
need of corruption as in Egyptian “Ab” is the name both for the
elephant and the ivory. The Ab had earlier forms in Hab and Kab,
so that the names of the peacock, ape, and ivory, may be foreign in
Hebrew without being derived from Sanskrit, or Ophir being in India,
or a navy of a King Solomon having existed that traded with India.
The first India known to the Greeks was in Africa, and the earliest
Indians were yEthiopic. When Eustathius states that the ^Ethiopians
came from India he means the African India. When Claudius Clau-
dianus, the last of the Latin classic poets, at the end of the fourth
century, speaks of the “India, which is painted on Jewish veils,” ^ the
India meant is iEthiopic and not Asiatic. Tacitus says many con¬
sidered the Jews to be the progeny of the ^Ethiopians, but they would
mean the Indians of Africa. India in other classical writers is a name
ofiEthiopia or the land of Kush. Virgil describes the Nile as coming
from the land of the coloured Indians,® and Diodorus calls the black
Osiris an Indian by extraction. The conquest of India by Osiris or
Bacchus is allegorical, and belongs to the sun in the southern heaven.
Horus-Khenti-Khrati * is a form of this sun of India or the south, the
Harpocrates of Khent, the southern heaven. This leads to the deri¬
vation of the name of India as a developed form of Khentu (Eg.),
the inner, interior, southern land ; extant as far south as U-GANDA,
the Patriarch of which was named KiNTU, and who, according to
Stanley, came and went and was expected to return. Khentu
modifies into the Zend Hendu, Pahlavi Hendo, and India.
Thus Khebta-Klientu is Egypt south, the earliest Hindu-Kush is
Southern ^Ethiopia, and the final, the original form of the Sanskrit
Sapta-Sindhu and Zend Hapta-Hendu, is the Egyptian Khabta-
Khentu, or Egypt north and south.
India may or may not be named as the land of the Seven Streams
from Sapta-sindhu, the Seven Rivers. But if it were, the celestial Egypt
was also the land of the seven streams,® and seven mouths were
assigned to the Nile. The Romans reckoned the Branches of the
Nile to be seven in number, Septemplicis ostia Nili, It can be shown,
• Lectures, first series, p. 202.
* Carmen m Entropium, Lib. i. 357.
® Georg. 1 . iv. v. 293.
^ Mentioned in the A nnals of Rameses, iii. pi. 59, line 8, Birch.
® Is. xi. 15.
A Book of the Beginnings.
58
however, that the typical seven of naming are the Seven Stars of
Khepsh (Kush) not Seven Streams. The Indian Ocean, if named
from the African India, or Ethiopia, certainly was not called after
the Seven Streams. It would then be the ocean of those who had
sailed south by the Red Sea, and Khentu (Eg.), means the south, and
going south. The ocean would be named first and the land last, as
that of the Southern Sea.
The Rabbins say the world is like an eye, and the pupil of it is
Jerusalem. The image seen in it is the sanctuary. This belongs to
the Ritual where the god is visible in his Disk, which is also the eye.
The eye, or its pupil, is the Ar, and the eye is made at the place of
reproduction, the eye being the symbol of mirroring, making the like¬
ness, conceiving, and it is full when the circle of the year, the round,
is completed. Jerusalem represented this centre of the eye, or the
place of juncture in the ring, the gem of it.
One meaning of (Shalem) is to complete, form the whole, be full.
This does not supersede the high place, the summit. But if we take
the eye, Aru, and Shalem, in the sense of to fill, complete the whole,
we see that Aru-Shalem is just the place of making or filling the eye.
As a constellation the eye, a sign of Horus the child re-born every
spring, is figured at the place of the vernal equinox, where the hill of
the horizon was fixed, and the birthplace of the child, the sanctuary,
is found.
The Egyptian Makha supplies a sense missing in Hebrew, where
the word Nnonx (Ithm’cha) signifies to be fixed or affixed to a
cross, be crucified. The Machba (Nano) is a junction, the place of
uniting and dovetailing. Machaneh (njno) in the plural form of
Machanim, denotes a dual dance, the up and down of it. Mak (Eg.)
means the dance. Machar (nno) is the morning time, the time of light
on the horizon. Makon (pDo) means a stand, a dwelling-place, the
heavenly seat, the dwelling-place of deity, the foundation or basis of
a throne. In the feminine form, Makonah (hjidd) is a stand, sup¬
port, pedestal, a foundation for the world.
Makha (Eg.) is the balance, the equinoctial level, the place of
the horizon. Ma is place, and akh is the horizon. Har-Makha
was the sun of both horizons, or the level. The first foundations were
laid in the four corners ; at the chief of these, the place of the spring
equinox, was the solar birthplace. Here is the Tser Hill, or rock of
the horizon, on which the gods landed from the waters. This was the
place of juncture or conjunction of sun and moon, and the birthplace
of their son, and from the crossing was derived the symbol of the
cross, and the imagery of the crucifixion.
There is a mystery about the use of the Hebrew Mim. The mean¬
ing of this addition to words as modifying the idea, says Fuerst, has
not been ascertained as yet. The Egyptian M will illustrate the
Hebrew Mim. Ma, as place, explains the Mim prefixed in nyio for
Hebrew Cruxes with Egyptian Illustrations. 59
pasture, and the time at which an action takes place as in Ma,
the place, and akha, the horizon, yield Makha the level, balance, or
equinox.
The heroic exploit of Samson is connected etymologically with a
place called Maktesh, a name applied to Jerusalem by the Samaritans.
Tesh (Eg.) is a nome or division of land ; Mak-tesh is the equinoctial
division or level. As this was the place of the mount we may infer
that Jerusalem is the Aru (Eg.), the ascent, steps or mount of peace,
representing the hill of the horizon in the solar scheme. Tabariyya
is also called Maktesh in the Midrash. Tab (Eg.) is the point of
commencement in the circle; Ari (Eg.) again is the mount. The
Hebrew Chag is a festival, a feast which was celebrated with dancing.
It means particularly the feast of harvest ^ or the Passover.^ The
harvest and the Passover were the two equinoctial tides. Khekh
(Eg.) is the horizon and the balance, ergo, the equinoctial level.
Skhekh (Eg.) means to adjust the balance. Khekh modifies into hakh,
a festival, a time, deterrnined by the twin lions of the horizon, and by
the double-seated boat ; two ideographs of the sun upon the horizon,
at the time of the equinox. This Chag or Hak is the same as the
English Hock-tide, celebrated twice a year, after Easter and at
harvest-home, which properly belongs to the two equinoxes. In the
Hebrew name of Chaggiyah (n'jn) vve have the god Jahon the horizon
(Khekh) who is the Egyptian Har-Makhu. The name of Cheg-Baal
(■prijn) in Herodotus ® is probably derived from Sut-Har, a Sabean
form of the deity of the horizon.
Beth-Diblathaim is the proper name of a city in the plain of Moab.®
The plain is the makha, the level, the place of the equinox. Diblathaim
reads the dual circle, or double cake; Dibl, meaning to cake together;
Diblah being a cake of pressed figs. Teb (Eg.) means a cake, also
a cake or Teb of figs. There was a city of Diblah which was identified
with Riblah or Daphne, in the extreme northern border of Palestine.
There was likewise a city of Daphne in the north of Lower Egypt.
Daphne is derived from Tef (later Tefnut), the Goddess of .the North
or hinder thigh, a type of the birthplace. Now the hieroglyphic of
the horizon is a cake, and therefore the double cake answers to the
double circle of the horizon ; Beth-Diblathaim is the double house
of the equinoctial level, where the copulae occurred at the time of the
vernal equinox. The cake of the horizon and its double house is
still preserved in the hot cross bun, or cake of Easter, as already in¬
timated. The present writer holds that this double cake is the sign
commonly called the “spectacles ornament,” found so frequently
repeated on the sculptured stones of Scotland. The double house of
the horizon, or house of the dual equinox, appears in the Sabean
Myth as the double hou.se of Anup (Sut-Har) in Abtu; Abtu is
1 Ex. xii. 40. 2 Jud. xxi. ig. * Ex. xxiii. i6.
* Is. XXX. 29. * vi. 98. ** Jer. xlvi. 22.
6 o
A Book of the Beginnings.
designated the double holy house devoted to Anubis. This, in the Solar
Myth, was called the double abode of Turn or Har-Makhu, the god
of both horizons in An. So ancient was this birthplace that it bears
the name of Apt (Taurt), the old Suckler, the Hippopotamus Goddess,
who appears also as Ahti, the Double House, or house of reproduction,
whose name connects her with the moon.
Terp (teru) is a name of literature, the rites and writings of
Taht, the scribe of the gods, A Teru is a roll of papyrus, the
equivalent of the Hebrew TORAH or sacred roll of the law. The
Torah min is the law of Moses, the law or doctrine in the Egyptian
sense of religious ritual, written on the roll in hieroglyphics. If,
as will be shown, the ancient Hebrew records were in the hierogly¬
phic signs, then the Torah was the Teru, and the Targum was the
writing in which the secret symbols, in addition to the doctrine
therein hermetically sealed, were rendered into the alphabet for
common use. The Toharoth, a part of the Mishna, treats of what is
clean and unclean. This is a form of the two truths. Teru relates
primarily to the two times, which were first of all physiological, hence
the clean and unclean. Next they were solstitial, then equinoctial.
These two constitute the All, the Ter or entire, whole. From this
same “Ter” the All consisting of the Two Truths of Egypt, it is
now proposed to derive the name of the Talmud as Tar-mat, the
total truth of a twofold nature. The work is still divided, according
to the Two Truths, into two parts, as the Mishna and Gemara, the
legal and the legendary lore. The Mishna denotes the second truth
(Ma-shen) or law. Shen, in both Hebrew and Egyptian, means
second, and the Semitic Mi stands for Ma (Eg.) The name of
Gemara is possibly derived from Kem (Eg.), to discover, find,
invent; hence hidden, dark ; and Ra, formula, Ara, ceremonial. The
Two Truths of Egypt dominate the Hebrew scriptures. These are
represented by the two stone tables of testimony given on Sinai.
Sinai itself is the twofold in both languages. The written and un¬
written law were another shape of this duality. And when Ezra re¬
rendered the law it was still in accordance with the Two Truths ; one
part was to be published, the other kept secret as the hidden wisdom.
It is somewhat like our own written and common law, the origin of
which latter is unknown, but it has been handed down by tradition,
custom, and usage, from a time before covenants were written, and is
frequently found at variance, especially in the popular mind, with the
written code. Rabbinical traditions represent the Hebrew deity as
studying the Scriptures by day and the Mishna by night,^ which is a
mode of acknowledging them to be of the nature of the Two Truths.
In this sense the Mishna is the second of two, that is the oral in
relation to the written law of the Pentateuch. Both Mishna and
Gemara belong to the unwritten law, the second of the twofold
^ Jewish Repository, vol. i. p. 49.
Hebrew Cruxes with Egyptian Illustrations. 6 i
total of truth. It was the character of the Gemarato make examina¬
tions of the Mishna as it accumulated. It has been termed a critical
expansion of the Mishna. Hence the likelihood that the name comes
from Kem (Eg.), to seek, find out, discover, and Ra (Eg.), formula.
The Chaldee word Targum, of uncertain origin, rendered to trans¬
late or interpret from one language into another, yields a more
particular meaning when derived from the Egyptian as TaR-KEM.
Tar means to interrogate, question, sift, distil, indicate, and Kem is
to seek, find, discover. Taruu also denotes the stems and roots.
The Egyptian experts were designated KEM-sep, and the Targum
derived from Tar-kem is an interpretation of the concealed sense, the
dark sayings, allegories, and symbols, of the hidden wisdom, an
intermediate between the secret lore and the outside public, and well
does the word thus derived express the nature of the process applied
in questioning, sifting, modifying, rationalizing, and generally tamper¬
ing with the materials of mythology, for the Targumists did not
remain faithful to the original meaning.
As no Targum on the Books of Ezra, Nehemiah, and Daniel, has
ever been known, and as these books were written in Chaldee, this
fact further tends to show the meaning of the Targum as the book
of elucidation of the secret language ; those written in Chaldee and
in the square letter were not in the same category.
“ Petar ref SU,” is a formula in the Egyptian Ritual that occurs
more than thirty times over in one chapter, the seventeenth, called the
Egyptian Gospel or Faith. “ Petar ref su” is translated by Dr. Birch,
“ Let him explain it.” Petar means to show, explain, interpret. The
Su, however, is not merely him; he was the royal scribe, the inter¬
preter, the “ sole sage, possessed of science,” the keeper of the secret
wisdom that was only communicated orally ; the voice of the unwritten
word. The Hebrew Meturgeman, or interpreter, fulfilled the same office,
and will help to explain this frequent “ Petar REF SU.” Deutsch, on
the Targums, quotes various instructions relating to the regulations
of the Meturgeman. “Neither the reader nor the interpreter are to
raise their voices one above another;” “they have to wait for each
other until each has finished his verse.” The Meturgeman is “ not
to use a written Targum, but he is to deliver his translation viva
voce” lest it might appear that he was reading out of the Torah itself.
One interpreter was allowed to one reader of the law, while two
interpreters were at times allowed for the prophets.
The status of the Meturgeman in Israel had become the reverse of
what it was in ancient Egypt; he was a mere go-between, a translator
out of the sacred language into the vulgar, out of Hebrew into
Aramaic, and at times the uttcrer of a lying gloss ; but the origin was
the same. Both at first were expounders of the oral and unwritten
wisdom, the living tongue of the most ancient tradition.
The unclcanness of creeping things is most definitely laid down in
62
A Book of tmf Beginnings.
the law, and yet the Talmud affirms that “ no one is appointed a
member of the Sanhedrim who does not possess ingenuity enough to
prove from the written law that a creeping thing is ceremonially clean.^
This is denounced as sophistry, whereas it is but the blending of the
oral and written, the oral going back to the time when creeping
things were not considered unclean. A member of the Sanhedrim
was bound to be in possession of the Gnosis or Kabala, by which all
such incongruities could be explained. “Whoever translates [as
Meturgeman] a verse in its closely exact form is a liar,” says the
Talmud ; that is, whoever literalizes that which is symbolical and
requires oral explanation of its hidden meaning. According to this,
the literalizers are liars and incompetent exponents. Yet the Christian
world has never had any other teachers. A gentile inquired of
Shammai, “How many laws have you ”—“Two,” said Shammai,
" the written and the oral.”—“ I believe the former, not the latter,”
said the gentile ; “ accept me as a proselyte on condition that I learn
the written law only.” Whereupon Shammai ejected him with
execration.^
The Phoenicians had a kind of judges as recorded by Livy, and
proved by the two tablets of Marseilles and Carthage, designated
SUFFF.TES, whereupon it is inferred and assumed that the Hebrews
imported their Shophetim or judges from Phoenicia. Goldziher
writes: “The consideration of the word Shophet itself leads to the
conviction that the office was an institution suggested by Phoenician
custom, for it is found in no other Semitic language in the same sig¬
nification as in these two dialects of Canaan. The Samaritan, in which
Shaphat is also found, scarcely requires separate mention. So the
Hebrews, as was often the case, must have borrowed the term Shophet
together with the corresponding institution, from their cultivated neigh¬
bours,” c.g. the Phoenicians.® But the roots of the Hebrews are not
always to be found in Canaan, nor were their institutions borrowed there
from their neighbours. The Sep in Egypt was a judge. Sep means to
examine, verify, judge. The Sep is the throne as a judgment seat; Sab
(Eg.), a wise man, a councillor ; SUFi, in Hindustani,-means the wise ;
SOPHOO, Greek, to instruct in wisdom ; Sefou, Mantshu Tartar, a
master, a teacher; Suibhe, Irish, sessions, assizes ; Gafate, African
Galla, to examine, inquire, search out; Sabit, Hindustani, to prove ;
Sabit, Malayan, established on evidence, proved ; SUBUT, Arabic,
proving on evidence; SiFT, English, applied to scrutinizing evidence
for judging. The SOPHI was a Persian king. The Swahili SUFFI,
a hermit or religious devotee, and with the African Galla, the SOBA
is a king. In Egypt, the Sheft or SHEPT are a sacred order of
some kind. The Sheft or Sufifetes were common ; not limited to
the Phoenicians.
' Sanhedr. f. xvii. i. 2 Skabbath,{. xxxi. i.
® Mythology among the Hebrews, p. 245. Martineau.
Hebrew Cruxes with Egyptian Illustrations. 63
In Egypt, the ancient order of the judges, the Shept, had been
superseded by monarchy in the monumental times, but the names
and signs lived on. The Sep are an order of persons belonging to
religious houses. Sep permutes with Ap, and Ap, if not a judge, is
to judge, and means the first, head. The Sep as judge is imaged by
the Sheps (variant. As), the most ancient ruler, and as As means the
servant as well as the ruler, including the Shus of the Shus-EN-Har,
the servants of Har in pre-monumental times, it seems probable that
Shus is the worn down form of Sheps, who, as rulers, would be the
Hek-SHUS kings, the shepherd kings as the judges. The institution
of the judges, the Shophetim, is pre-monarchical, pre-solar; it is
Sabean, and has a name as old as time, Seb, or the dog-star, Scbt;
it is Sut-Typhonian. In the time of Amenophis III. it is found on
the tablet of his triumphs over the negroes that they were not ruled
by kings or chiefs in the monarchical sense, but by judges, exactly
like the Shophetim in Israel. The institution had been retained in
^Ethiopia and the birthplace. It was once Egyptian, and as such had
been carried into Phoenicia and other lands. The earlier Hekshus
had passed over Canaan and Palestine before the exode of the Jews,
who followed and found many of the outcast customs of earlier
Egypt. There is no need to derive the Judges from Phoenicia.
In the harem conspiracy which aimed at the overthrow of Rameses
III., Penhi, one of the chief culprits, applied to the sorcerer, saying,
“ If I only possessed a writing which would give me power and
strength ! ” “ Then he gave him a writing from the rolls of the books of
Rameses III., the great god, his lord. . . . Then there came upon him
a divine magic, an enchantment for men. He (also) formed human
figures of wax, with the intention of having them carried in (to the
women’s house) by the hand of the land-surveyor, Adiruma, to alienate
the mind of one of the girls and to bewitch the others. Now, how¬
ever, he was brought to trial. They inflicted on him the great punish¬
ment of death, such as the holy writings pronounced against him.” ^
These magic practices were the work of the godless, whom the
Egyptians called the Kheft, after the ancient Typhonian mother,
and were prohibited by the sun-god Ra. So in Israel the old
customs of witchcraft, sorcery, calling up the spirits of the dead, were
superseded by the teacher called Moses—the phrase is used of set
purpose—who announced the new Divinity by the name of Jah,
who will be shown to be a solar god entirely distinct from the
Jehovah of Genesis.
In the Ritual of the instructions given to the reader of a certain
sacred book, amongst other things to be done in the purificatory
preparations, the sign of Ma, goddess of truth, is to be placed on the
tongue in Iresh colour (Rui), used by the scribes to denote that he
' Brugscli, V. ii. p. 163.
64 A Book of the Beginnings
spoke with the tongue of Truth herself when he read the book to Ra.
Incense is also applied behind both ears of the priest or prophet who
reads the book.
The colour of Ma was red, of which word RUI is the root; red
does not appear by name as ma, but N and M permute, and NA is
the paint or RUI for writing. Ma must have signified blood, as
Damu derives from ma (Eg.) with the article T prefixed. The red
RUI put on the tongue as typical of the truth suggests the natural
inference that the blood of the sacrifice which was to be put on the
tip of the right ear of Aaron and his sons, and on the right thumb
and right great toe, was meant for the mark of Ma, goddess of the
Two Truths, the Hebrew Thummim. The red on the ears had
transferred the truth to the hearers, whereas on the tongue it applied
to the utterance. The mark of Ma in red paint is the probable
meaning of the vermilion, red paint, or blood, with which stones are
still bedaubed in various parts of the world If so, each ruddled
stone reads Sut-ma, the pyramid of truth ; the pyramid, Sut, is a
form of the stone of Sut, the simpler stone being the oldest. Sut-
ma (Eg.), as a compound word means to make fast, establish truly,
and as the pyramid, Sut, signifies an offering, the red stone is the
ideograph of a true offering.
We learn from the inscription found in the tomb of Hap Sefa, son
of Ai, and high-priest of Anubis, or Apheru, the lord of Lycopolis,
that the inhabitants of Egypt, in the time of the Thirteenth Dynasty,
were accustomed, rich and poor, to make an offering of first-fruits to
their deity, just as the Hebrews were bound to do in later times.
The festivals narrated in the inscription took place at the end and
the beginning of the year, from the last day of the year (the fifth inter¬
calary day) to the feast called Uak, which was celebrated on the
eighteenth of the month Taht.^ The Hebrews, however, dated from
the equinoxes, of which Apheru was the divinity.
In Lightfoot’s account of the Temple, the shewbread is described
as being laid cake by cake between canes or Reeds of gold. These
reeds or canes were not whole, like the reed itself, but represented it
as cloven in two or slit up the middle, so that, when the cakes were
placed between the halves of the divided reeds, they were the symbol
of food contained in the reed. Fourteen of these halves were used
in each pile ; twenty-eight for the total of twelve cakes, placed in two
piles with three half-reeds placed between two cakes up to the fifth,
and only two between the fifth and sixth, the lowest cake being laid
on the plain table. The number twenty-eight is lunar in the mystical
sense. Every seventh day the old cakes were replaced by a fresh
offering. The table heaped with bread was, as the vase in the centre
shows,® a form of the hieroglyphic Hept (or Hetp), the table of the
1 La Dcsirurtton des Hommes par les Dieux. Bib. Arch. vol. iv. pt. i. p. i6.
® Briigsch, History of Eg. vol. i. 196, Eng. ed. ® See Ciilmct s Dictionary.
HliUKEW CrUXKS with EcYTTIAN Il,LlSlKATK>NS. 65
shrine heaped with food, and signifying a pile of food, plenty, welcome,
peace. Hept also means the number Seven, and on the seventh day
the stale bread, sacred to the priests, was eaten.
The Egyptians, says Hor-Apollo, to “ denote ancient descent, de¬
picted a bundle of papyrus, and bj- this they intimate the primeval
food, for no one can find the beginning of food or generation.” ‘
The papyrus reed was a type of beginning, named Tufi. Af is born
of; Ap, the first; Tcf, Tep, or Tufi, denotes this commencement.
Also, the Egyptians, in making their offerings to the dead or the
manes set out their cakes in the tombs upon Scatfoi.ds C)F Uiir.l).-
“And the Lord said unto Moses, Thou shalt observe the feast of
weeks of the first-fruits of the wheat-harvest.” ‘‘ The otVering was to
include two loaves and two As.sarans of meal. This was the Hebrew
Pentecost, our Whitsuntide. The fast is assumed to have been first
instituted by the Lord for the Israelites to observe. According to
Josephus, its name is Asartiia,* which signifies Pentecost. So far
from this originating on Mount Sinai or by any direct revelation
to Moses, the “Asiirta” must have been an Egyptian institution
even if it did not bear the same name.
“ Asiirta ” means a slice or portion of bread, a measure of corn ;
that is, the slice and the measure of corn arc determinatives of the
word Asiirta.^ It was probably the Sheteta or Shat-sha festival of
cutting harvest, whence the symbolic slice of food. Asha is to mow.
The Assaran measure of the Hebrews may be the corn-measure of
the hieroglyphics, the Kat ideograph of Asher.
In the Annals of Raineses III.,” amongst the bread ofierings to the
temple, are 441,800 buns called "Huns Kalista.” " The Egyptian
Kalusta becomes the K.VLLlSTtLS of the Greeks, a kind of cake or
bread which they beautified. Apparently it was made of the finest cars
of wheat {KaWiard-xy^)- Rendered with the letter K, these buns are
KaRUSTA. Ta is bread, food, offering ; Kakas denotes the dead, the
corpse or mummy; Karas, a funeral. A Cornish word, Clustv, will
enable us to determine the nature of the bread. Clusty means close,
heavy, unfermented, dead ; it is also applied to potatoes when they arc
not mealy. The Kalusta buns were unleavened, like the shewbread
of the Hebrews, eaten by the priests only, and offered to them in
piles. The PILE will identify the bread under the name of " Mar-
chet” ; and this in Egyptian is Merr, cakes ; Khet, the corpse; making
it one with the " Karus-ta,” the offering to the dead, which w-as
unleavened, as a symbol of the dead. This was offered in a pile
or in the shape of a pyramid. BUN, in Amoy, denotes the cakes
of the dead.
' 1 B. i. 30. - Wilkinson, Attc. Egypt, vol. ii. p, 362.
* Ex. xxxiv. 22. Ant. iii. 10, 6.
* Lep. Denk. ii. 25 ; iii. 48, B ; iii. 260, C. Plate 176.
■ Birch, Rcc. of Past, vol. vi. 45.
VOL. II. V
66
A Book of the Beginnings.
Ppa-NEM, or Beh-NEM, in E{?yptian, signifies the cakes or bread
repeated for the following festival ; from Ppa, cake, Nem, repeat, be
second, the second festival. This repetition was made by the Hebrews
every seventh day. The priests only ate the old loaves of shewbread
on the seventh day or festival following.^
The head-dress worn by the priests is described by Josephus
as a crownlike cap made of thick .swathes of linen folded round
and round many times. This he calls the Ma.SNAMPIITIIES. The
high-priest’s mitre was of the same fashion in the inner part, but
round it there was a golden crown. It is evident from his account
that this double mitre worn by the high-priest was a form of the
double crown of Egypt, worn by the Pharaohs and the figures
of gods.
Nem denotes the secondary form. The “Nam.s” was a double
head-dress, cap, or wig, worn by Egyptian priests. Mes is a diadem,
and signifies the anointed or to anoint. Tes is to envelop by coiling
round and round, just as Josephus describes the thick swathes being
wound round and round many times to form the lower part of the
mitre. Mas-NAM-P-TES is Egyptian for the secondary diadem (or
head-dress) of an enveloped form ; from Mes, a diadem or head-dress ;
Nem, second ; P, the article The ; and Tes, to coil, swathe, tie round
and round. And if the S be only the Greek terminal, then Mas-NAM-,
PUT is still the secondary form of crown, whilst PUT denotes the
divine circle of the gods. With the outer crown of gold bound round
the Mas-NAM-PUT, we have the mitre of the high-priest called the
Mitznephth (nD:^*D). Mes-nabt, in Egyptian, means the diadem en¬
circled with gold. Mes is the diadem ; Neb, gold ; Nabt, gold-type;
Nabt, to tie, plait, noose, swathe round. The Nabtu IS the solar disk
of gold. Nabt was a title of Amen-Ra, and Mes-nabt in one form
is the diadem of Amen-Ra. But the Hebrew Miznepheth was. of
another type than the double crown of Egypt, the crown of the south
and north. Josephus leaves an opening in the lower crown for the
plate of gold to be inserted, and that suggests the peculiar pattern of
the double crown worn solely by Atum; the crown of east and west.
Josephus gives an elaborate pourtrayal of a cup of gold which rose up
out of the Miznepheth like the flower of a poppy or the navel of the
pomegranate in shape, and this formed a crown to the double crown
previously described. He seems to have gone a long way round not
to depict the lotus-flower itself, for that is obviously the original
type of flower intended by the Ephielis, and on the head of the
deity Atum, alone among the gods, will be found the lotus-flower,
which he carried as a natural crown, long before crowns of gold had
been made by human hands. This will enable us to get at the root
meaning of the Miznepheth, the high-priest’s mitre, also known as a
diadem.^ Mes signifies in Egyptian the product of a river, the water-
Lightfoot, Of the Teinple. 2 xxi. 26,
Hebrew Cruxes with Egyptian Illustrations. 67
born. Nef is breath and to float on the water. At is a type, a symbol. All
three roots are extant in Hebrew : Mesa, product of the water ; Neph,
breath ; and Ath, a sign, portent, symbol. The lotus floating on the
water, bearing the seed up in the flower, or carried upon the head of
Atum, was the type of breathing out of the water. And this lotus
crown gives the name of the Miznepheth to the mitre worn by the
high-priest of the Hebrews.
It can be still further identified.
The papyrus pattern is found in the fan ox flabelluvi of the monu¬
ments ; the leaves spread fan-wise as ornament to the hemispherical
shape. And Josephus describes the semi-spherical form with its
leaves sharp as the leaves of mint.
The Fan is of course a sign of breath, and one of its names is
the Neft; Mes-Neft is Egyptian for this fan worn as a crown. Also
the papyrus-plant, like the lotus, was a birth (Mes) of the waters,
and image of breathing.
The high-priest, says Josephus,* wore a long vestment of a blue
colour reaching to his feet; “ in our language it is called a Meer (or
Mer), and is tied round the waist with a girdle.” Mer (Eg.) is to
gird round, a circle, swathe, envelop, tie round. The Mer was a
governor and superintendent, also persons attached to a temple a.s
monks, the universal wearers of the long vestment or Mer. Tlie
garment called by Moses the Abanat is designated by Josephus the
Amia. “ We have learned,” he says, “ from the Babylonians, to
call it Amia, for so it is named by them.” This may enable us to
recognize the Egyptian Amima, In a hymn addressed to Amen Ra,
the deity is described as being “ Lord of the high-placed crown,
of the fair turban, the white crown ; the coronet and the diadem arc
the ornaments of his face; he is invested with the Amiha ; the
double crown is his head-gear; benignly he receives the Atef-crown
on whose south and whose north is love; the Lord of life receives the
sceptre; Lord of the BREASTPLATE armed with the whip.”^ The
Amiha has not been recognized, but if Goodwin is right in his
rendering, it would seem to be one with the Jewish Amia, therefore
a name of the Shent apron.
A stem, Banat (D 33 ), is assumed for Abanat, in the sense of to
bind, bind about, gird about (Sansk. BANDH, to bind ; Persian BEND),
but the stem is not found in the Semitic dialects. Kimchi and others
regarded the word as Egyptian. Bent (Eg.) is determined by the
skin of the beast which was worn by the priests. This skin was
made into an apron called the Shent. Shent denotes that which
wraps, encircles, girdles round. The sign read Shent is also read
P'ENT, nor is the latter reading, though rare, to be given up. Fent is
a variant of Bent, and the Bent or Banat or Benti, we take to
be the Hebrew form of the Shent worn by the Egyptian priests,
^ B. iii. c. vii. 4. ^ Records of the Past, ii. 130.
F 2
68 A Book of the Beginnings.
which survives as the bishop’s apron. A Pshent crown is found as
a Pinu or Pinut.'
Another name given to tliis vestment by Josephus is MaSSABA*
ZANES. Mess (Eg.) is a strap ; Mash, to tie ; Mess, a belt; Sab, to encase,
engird ; Sanes, to salute, adore, invoke : hence the girdle put on for
ceremonial service. A garment was worn about the privy parts called
a Maciianase. It was made of linen, like a pair of breeches, with the
top cut off. Maku in the hieroglyphics is some unknown linen object.-
Makunas would denote the lower linen object with the sign of the
noose or tic. Now, the lotus worn by Atum is a symbol of the female,
when the genitrix was represented as containing the seed within
herself. The Hebrew imagery, including the priestly petticoats, is
essentially feminine, and Nas (Eg.) means her, she, the female, out
of Hence we infer the Macha-NASE was a feminine garment, in
keeping with the skirt.
Josephus calls the piece that was inserted in the void place of the
Ephod the Es.SEN or Hessen, and says it signified the oracle. Shen
(Eg.) is the circle ; the Shaunnu is a diviner. The Essen was the circle
of divination, hence the oracle. Shna is the sacred serpent that often
formed the typical circle. The Essen is a modified form of Keshen,
the Choshen spoken of by Philo, the two sides of which, he says, were
called truth and revelation.®
The Choshen (pn) was a four-cornered gorget worn on the breast
of the high-priest. The four corners denote the Aft (Eg.), the abode,
and form the square to the circle as in the quadrangular Kaer. The
four-cornered gorget, set with twelve precious stones in gold, is best
explained by the Egyptian Khu for the four corners, the four supports
of the heaven, or circle of the four quarters, and Shen the circle itself
This is supported by the number of the stones which, according to
Josephus and Clemens Alexandrinus typified the zodiacal circle, the
circle of the Two Truths, whence the Shen or Pshent, the double
crown, or Khu-Shen, the circle of the four corners.
The Machashebeth (nnc'na), rendered cunning work, has in Hebrew
the meaning of work wrought with skill and art, it is also applied
to the strong work of fortification ; ^ Egyptian will tell us more.
Khesbet (Eg.) is the name of wrought iron. But the typical
Khesbet is the lapis-lazuli stone, the blue, the symbol of heaven.
Ma (Eg.) means true, truth, the goddess of the Two Truths, and Ma-
Khesbet (Eg.) reads the true lapis-lazuli, an Egyptian expression
which distinguished the real from the aitificial. Khesbet is also
written Khesba for blue and for lapis-lazuli. This is the form of
Kesheb, the name of the curious girdle worn by the high-priest,
which Josephus states the Jews had learned from the Babylonians to
call Amia ; probably another form of Khesba-Ma, the true blue, the
* Lep. Denk. iv. 71, A. - Select Papyri, xxxiii. 5.
3 Vit. Mos. iii. 2. * 2 Chron. xxvi. 15.
Hebrew Cruxes with Egyptian Illustrations. 69
real foundation. Kes softens into Hes; and in the Huzzab of Nahum
we have an obvious allusion to this Egyptian basis. Huzzab shall be
ungirdled and made naked. Huzzab was a personification of the
one established on what had been held to be the foundation of truth,
whose signs were the Aseb Scat, the Kesheb-ma of Egypt and the
girdle Keshcb in Israel. One form of the Khesbet-Ma was worn by
the Egyptian judges, and consisted of a figure of Ma carved in lapis-
lazuli. Ma represented the dual of truth, and with the feminine
article prefixed to her name wc have Tcma, to distribute justice,
whence the Greek Themis, the goddc.ss of justice. Ma, who made
justice visible (Tcma), was herself depicted blind, or as seeing with
insight. The Egyptian twin-total is Temt, with the ideograph of
the two halves made one whole.
In the time of Philo and Josephus it was a matter of dispute witli
the Jews what the Urim and Thummim were. According to Philo,
they were two small images, one of which was emblematic of reve¬
lation, the other of trutlu Tema, in Egyptian, is the true. Precious
stones also are Tameh, and Temes signifies a plate or written tablet.
The two feathers of Ma, the goddess of Truth and Justice, would, in
the Hebrew plural, render the word Thummim as the total of Two
Truths. This exists as D'on for the whole, entire, a whole year ; which,
according to Jewish reckoning, consisted of two halves. Thummim
is perfect and truth,^ rendered Aletheia (Truth) by the Seventy. The
perfect is the double (Tern) or twin truth. Rabbi Nehemiah said,
“ Every place where it is said ‘cunning-work,’ there were two figures;
in the needle-work there was one figure only.”® Rameses III. says to
the god Ptah, he who created, with Ma, or truly: “ I made thee a
good breast-plate (Uta) of the best gold, of Katmer (and) silver made
with a setting of Meh and of real lapis-lazuli, to be united to thy
limbs on thy great throne of the horizon, and the company of
the gods of the house of Ptah, who rest in them.” ® Meh is
cither a precious stone, or inlaid work; may be inlaid stones,
or inlayings of precious stones. The Uta, or breast-plate, also
denotes the symbolic eye (one form of which is Ma), and means
to speak, give forth a voice, like the Hebrew oracle of Urim
and Thummim. The lapis-lazuli typifies the blue heaven as the
throne of the god who was the lower sun known as Turn and
as Af-Ra. Now the Afrim (or Aurim, Urim) is certain to belong
to the Thummim of Ma, and as the one represents the perfection
of the twin Truth, the other must be solar, relating to the Turn
cult of Egypt. Turn, the great judge of the dead, was the sun
in the Hades. The breast-plate was that of oBKio (Mishpat), or
judgment. Turn, sitting in judgment, is accompanied by Ma, the
goddess of Thummim. Atum is one with Adonai. Therefore wc
^ Amos, V. 10. ® Mishna, Treatise i8, ch. iv
^ Ci'cat Han'is Papyrus, pi. 47, 5.
70
A Book of the Beginnings.
infer that the Afrim belonged to the Af sun that crossed the waters
of the under-world. The two figures then would be the red sun
Atum, and Ma, the goddess of the Two Truths.
Matsui Rishon is an ancient name of the Hebrew divinity, said
to signify the primary being. Res (Eg.) means the absolute, and
Un is being. SilUI (Eg.) is light and shade ; the sign of these is the
feather of Ma, the truth, with two aspects. Ma.\T denotes the Two
Truths. Thus Matsui RiSIION is the ab.solutc being as divinity of
the dual truth, signified by the feather of Ma, who in the solar cult
is creatoress with Adonai or Atum.
It has been denied that there was any female to the Hebrew
deity’s nature. No Beltis, it has been said, to the Hebrew Baal!
But that was implied in the Shekinah, and in the ark of the taber¬
nacle, which was the same symbol as the ark or tabernacle of Ishtar
or Beltis, the Baris of Isis, or any other form of the ereatoress. The
Hebrew imagery being Egyptian, symbolism will tell us more than
the written and often re-written letter of the word.
“ The women of Israel,” we read, “ made Beth for the Asherah.” ‘
The word Beth, rendered “hangings,” is house in the margin. The
Asherah read by Egyptian is the Aser-ah ; Ah is the house, and
Aser, the tamarisk, a form of the ever-green tree. In Hebrew
the Eshel (^K's), according to Fuerst, is a tamarisk. ^ Thus the
Eshel is the Egyptian'Asm. Neither of the versions nor interpre¬
ters have identified this special tree. The Aser-Ah is the tree-
house, the grove of the translators, presented to view in the Assyrian
Asherah.
It was in a thicket of tamarisk, as described by Plutarch, that the
floating ark of the child Osiris was caught, and the tamarisk grew
up into a large and beautiful tree, inclosing the child in the
heart of it; and the tree became a post or pillar in the palace
of the Phoenician Malkarthos and Astartc or Saosis.® Asar-Ah
is the house of Osiris, the son (Ar) of As or Isis, the house being
typified in this instance by a tree. The tree-house was the compound
symbol of the genitrix, who was the abode, the tree being one
type of the dwelling. The tree-house corresponded to the duality
of the nature of the great mother, whose name in the plural is
Asheroth. Asherah was known as a Phoenician goddess, whose
image was the tree or pillar. Such, it may be hinted, is the mean¬
ing of the Asherah, about which much further information has to be
adduced. Here it may be pointed out how Asherah is a Phoenician
development of the name of Asar in relation to the goddess
Asherah. The name of As-ar already contained the tree and house
personated by Isis. Ar is the son of, and As (or Hes) means the
house, abode, chamber of birth. The tree of Isis was the Ash, the
^ 2 Kings xxiii. 7.
Gen. xxi. 23
^ Of Isis and Osiris.
H EBREW Cruxes with Egyptian Iixustrations. 71
Pcrsca tree of life, and her child as Asar is the son of the ash or the
house, long before the mother was designated Asherah.
The Beth, rendered hangings, was the tent of the nomads, the
Ahal (*?nx), an early form of the habitation or hall. Ah (Eg.) is
the house, dwelling-place, stable ; the Egyptians were beyond the
tent. A1 (Ar) is the child. Now, if we render the Ahal the habita¬
tion of the child, it will show how the same word can signify people,
race, family, as the people of Joseph,’ the child, plural
children, of the All, as the tent; they who were Nomads.
Ahlah (Aholah), a symbolical name for Samaria, likewise means
the tent. Alah is a goddess, the habitation of the child, and in her
the tree and abode meet under one name. The Alah tree, whichever
species, is the same emblematically as the Ashel. Thus the Hebrew
goddess Alah is one with Asherah. The tabernacle ^ is the Beth.
So also is the inward of the Ephod.^ The Beth is elsewhere the
palace of the king, the divine house. Bu-t and Pcht, in Egyptian,
denote the uterus. In Hebrew, Beten (|D3) is the womb or inside.
Clement gives a curious rendering of the meaning of Thebotha (the
ark), as “one instead of one in all places.” This is the Egyptian Teb,
to be responsible for. It was a representative symbol, and is as¬
suredly responsible for representing the female nature of the PIcbrew
deity. The Egyptians built their Baris of the gum acacia tree,'* the tree
of Khem, the tree of life. The name of it is Kamai, and Ka is male,
Mai, sperm : whence the word gum. The Hebrew ark was built of
the same wood. In the hieroglyphics the acacia is Ash. In
Hebrew, Shittah (nD*,i>) answers to Ash-tah (Eg.), the acacia wood of
the ark (Tah, a boat). The Shetah, when made, is the Egyptian ark,
chest, box, sarcophagus, a symbol of the most mystical, secret and
hallowed nature* that imaged in one the womb and the tomb. We
arc told that the ark of testimony contained a pot of manna and the
rod that blossomed. This rod or staff is the Matteh (hod). It was
the Matteh of Moab that was broken with his horn, as derisively
described by Jeremiah;^ the Matteh of Moses and Aaron which
swallowed the serpents, and caused the Red Sea to divide in twain
for the passage through it. The nature of this Red Sea and serpent
will be made apparent in the myths. We have now to do with the
Matteh, the potent conqueror of the opposing power as typified by
the serpent and the Red Sea, which was sacredly preserved in the
itinerating tabernacle of Jah. The Matteh is Egyptian, as the
Mata of the hieroglyphics, the Phallus.® The Matteh being the
' Psalm Ixxviii. 69. ® Ex. xxiii. 19 and xxiv. 26. 3 Ex. xxxi.v. 19.
Herod, ii. 96. 3 xlviii. 17.
c This was a type of resurrection in the Egyptian eschatology, the image of
Khem-Horus as the sun or the risen soul on the horizon. The sexual symbolry
is as ancient as it is primitive ; for instance, the same type has been found, in
France, incised by the men of the Palaeolithic age and Art, on a deei’s-horn that
was buried beneath ten feet of stalagmite, and in all likelihood this was a figure
of resurrection with the cave-men as it was with the Egyptians and Hebrews.
72
A Book of the Beginnings.
male image, it follows that the pot of manna was a feminine symbol,
and the two sexual types of source were the tokens of the divine
presence. This ark was the holiest of all, placed in the holy of holies
behind the .second vcil.^ The Egyptians, as Mariette has discovered,
used to keep their type of this dual deity in the sanctiivi sanctorum
in the shape of the Ankh emblem of life and of pairing. Ankh is
identical with coupling and joining together. The Ankh, like the
neck and ankle, denoted the join.
We can identify the particular form of the Two Truths by the aid
of the imagery as those belonging to the mother and child. There
was no fatherhood in the earliest religion or symbolism. The rod
that budded is the Renpu (Eg.), the branch, the sign of the young
one, the nursling of the virgin mother. In ICgyptian, Rennu means
the virgin, and Rennut was the virgin mother personified. Her
Renn was the nursling and the budding branch, the Renpu was the
.symbol. The mother and the male child are signified by the pot of
manna, and the rod that budded. The sanctity of the Hebrew
symbol was so great as to be divinely vindicated by miracles of
murder. Nor need we marvel at the watchful jealousy when we
know what the manna was!
The Mishkan is used by Isaiah - in place of the Egyptian Karas
for the sepulchre or place of the mummy; the ark being a type
of both womb and tomb, birth and re-birth.
The Qeresh of the tabernacle of testimonj’, rendered “ board.s,” is
employed in an external sense. Its use for the deck of a ship and
for benches shows that it could not be limited merely to boards. To
judge by Egyptian, the Qeresh of the tabernacle or portable sanc¬
tuary was in Egypt a form of the ark itself. The Karas is the place
of embalmment, the coffin of the mummy, and in Hebrew® the Karas
is the belly. Kha-RESH (Eg.) would be the temple of the belly, i.c.
the womb. “ Beloved of the Adytum, come to Kha,” cries Neph-
thys to Osiris. “ Thou who comest as a child each month, to spread
the water of thy soul, to distribute the bread of thy being, that the
gods may live and men also,” says Isis.* The god came in the
monthly course of feminine periodicity to Kha, to the Karas, to the
Adytum, or holy of holies, also under the type of the young moon.
This was why the Mishkan, the Jewish tabernacle, had ten curtain.s,
the number of lunar periods that were veiled or curtained round
during the nine solar months of gestation, just as we find the
Assyrian Asherah with thirteen signs to the circle of the year. There
is in all nature but one possible origin for this reckoning. Ten
feminine periods curtained round signify the creative work, in the
physiological phase.
The people of Israel are said to have swerved from the straight
1 Heb. i.\. and Ex. xvi. 33, 34. 2 xxii. 16.
■' Records of the Past, vol, ii. pp. 122, 123.
Jcr. li. 34 -
Hebrew Cruxes wetii Egyptian Illustrations. 73
path, become corrupt, and made a “molten image,” ^ The same
“molten image” was worshipped in connection with the high places
by the people of Canaan.- Hosca ^ says of the Israelites, “And now
they sin more and more, and have made them molten images,” and
“ say of them. Let the men that sacrifice kiss the calves.” These were the
calves of gold/ the same as the molten calf of the Exodus. The “ molten
image ” thus identified with the calf of Israel’s wor.ship is the Mcschah,
the feminine fount called the “lying teacher.”^ This image has been
identified with the Egyptian Meska, called the place of birth. Mes is
birth, and Ka is the type, the seat, tail; Kha, the vagina type ; IMcst, the
se.xual part (feminine). In the earlier times the deity of Israel had given
to the people the pattern of a tabernacle of testimony, the symbol of
the divine dwelling-place, the “tabernacle of Shiloh,” afterwards
deserted by the divinity. This was called the Hisiikan. Now, the
Egyptian Meskhen is a variant of the Meska, and both designate the
same thing, the birthplace, the habitation of the child. In the escha¬
tological phase the Meska, or Meskhen, is the place of purgatory and
spiritual re-birth in the Akar of Hades. This, too, appears as the
Mishkan, or dwelling-place of the wicked in the under-world.*" The
Mes-khen (Eg.) is the interior birthplace or the womb. It was the
habitation personified in Isis by the sacred calf, the heifer, Hes ;
by the cow-headed goddess Hathor, and by Ahti (the womb), a
goddess with the head of a calf and body of a hippopotamus. The
calf or cow in Egypt was made of gold or gilded ; the “golden
Hathor” is a gilded heifer. The cast-out Meschah of the later religion
was the same image with the Mishkan of the earlier, and had the
same significance. Both represented the feminine creatory, the object
of worship when religion was in a very primitive phase, but when the
cast image or manufactured ark had superseded naked nature, the
calf was kissed, or the hindward face of the divinity of the witches
Sabbath, instead of the living likeness of Hathor or Ahti,
The root of both Meskhen and Shekinah may be found in the
Khen or Skhen (Eg.), the place, hall, bosom, womb, abode of breath.
Skhen means to give breath to, sustain, make to alight, as the bird of
the waters. The M (Eg.) adds the mother to Skhen, and All (Eg.) the
feminine abode. The Skhen, Meskhen, or Shekinah imaged the birth¬
place as a natural prototype of the dwelling-place for the presence of
creative power. The prophet Jeremiah^ prohibits the use of the
word Mesa (Nbo) applied to the deity. It is to be ignored utterly.
“ The Mesa (burthen) of Jahveh shall ye mention no more.”® When
people ask what they mean by the burthen of Jahveh and they say in
reply, “ What burthen ” they are to be forsaken.® “ As for the
prophet, and the priest, and the people that shall say. The burden of
* Deut. ix. 12. 2 Num. xxxiii. 52. ^ xiii. 2. ■* i Kings xii. 28 ; 2 Kings x. 29.
^ Hab. ii. 18. '■ Job xviii. 21 ; xxi. 28.; ^ Chap, xxiii.
Ver. 36. Ver. 33.
74
A Book of the Beginning?.
Jahveh I will even punish that man and his house.” ^ If the burden of
Jahveh be mentioned, Israel is threatened with being utterly forgotten
and God-forsaken and becoming an everlasting reproach, a perpetual
shame.2 Why is this ? The word Mesa in Hebrew means a burthen
and to bear, and has some indefinite relation to revelation and the
utterance of oracles. Egyptian will tell us the rest. The bearing and
the burthen arc those of gestation. Mesa (Eg.) signifies to engender,
conceive, bear, and bring forth the child. The divinity who bears the
burthen of the child, must include the feminine nature, and it has to
be shown that the Jehovah of the Genesis was the Genitrix and not a
male deity at all. Jehovah was the Hebrew great mother who bore
the burden of her child, and in the later stage of religion, when Jahveh
was worshipped in the image of the male, such words as Mesa were
a reproach ; they were a reminder of the Meska or Meskhen, the
symbol of the birthplace. The Hebrews had not “ perverted the
words of the living God,” but were simply using the words in their
original sense, which jarred on the later consciousness.
Maimonides says the chariot seen in Ezekiel’s vision was called the
Mcrkabah. Merkab (331 d) is a chariot, the chariot of the sun, an
emblem of solar worship '’ and of the cherubim.^ In the Song of
Solomon, it is a seat belonging to a chair. The seat and chariot are
symbols of the genitrix, Kefa, or Chavah, the goddess of the Great
Bear, who was the bearer before chariots were invented. When in¬
vented, the chariot is called by the name of Urt, and Chavah or Khab,
yet extant as the cab. Mer (Eg.) is a circle ; Mer-Chavah is the circle
of Khab, the Great Bear. Mer-Kab (Hcb.) means a range of space,
and this was the circle of the seven stars. Mer-Kab (Eg.) is the circle
of going round in the figurative chariot or bark of the gods in which
they rode, as the seven Kabiri or Rishis. Kabni (Eg.), English
cabin, is a name of the .ship as the chariot of the waters. The first
form of the chariot, seat, boat, or bearer, was the hippopotamus, Khab,
the Hebrew Chavah. The doctrine of the Merkabah was a great
mystery in the hidden wisdom of the Kabala. The patriarchs are
denominated the chariot-throne of the Lord. These, like the Oans,
Rishis, and Kabari, were only seven in number at first, and will be
shown to have been the seven of the chariot (Ursa Major). Maru-
Kabuta is an Egyptian name for the chariot. Ta is the boat, and to
go in a boat.
The pillar set up by Jacob is called a Matzebah; the word
is also rendered images, standing images, a statue or pillar of
Baal. “ He put away the Matzebah of Baal.” ® “ They broke down
the Matzebah of Baal.” “ The word is also written with the Egyptian
terminal Matzebat. This is the Masteba or Mastebat; The same
variation is found in Mitzraim and Mestraim. The Hebrew v repre-
1 Jer. xxiii. 34. 2 Ver. 40. 3 2 Kings xxiii. Ii.
I Chron. xxviii. 18. s 3 Kings iii. 2. <*2 King iii. 57
Hebrew Cruxes with Egyptian Illustrations. 75
sents the Zet or a Tcs, which became both T and s ; hcncc the permuta¬
tion. Matzebah reads, as Egyptian denotes, an enclosure of the dead.
And as Sabat is the pyramid of Sut, the pillar-form answers to the
pyramid. The Phoenician was a funeral monument, and one of
these memorial stones was erected by Jacob o\ cr a grave.
Now, the Mastebahs of the ancient empire were a kind of pillar or
pyramid tombs. The Mastebah is described by Mariettc (previously
quoted) as a sort of truncated pyramid built of enormous stones, and
covering with a massive lid the well at the bottom of which reposed
the mummy.^ But to the Eygptian mind, re-birth was not only
synonymous with death, it took the place of it, and in the form of
Mes-tabah, birth (Mes) takes the place of death (Mut), and Mastebah
is the sarcophagus or coffin considered as the place of re-birth. The
Teba or Tabah is not limited to the box or chest. It is also the ark of
the waters. This represented in a living form was Teb, the water cow,
and goddess of the seven stars ; the cow preceding the ark and box
as a type. Teb or Tep means primordial, the first, and the Teb-ah,
or first abode, the womb, was the model of the tomb as the place of
re-birth ; hence Mes-tabah. The womb Ah-ti is the dual or redupli¬
cating house, and such in the eschatological sense was the Mastebah,
the Tebah of re-birth.
The Mastebah was the image of the genitrix, hence the Beth of
A1 (Bethel), the house of A1 (or Ar, the child), hence also the name
of Luz,“ “at first”; Laz being the goddess, consort of Nergal and the
Arabian Venus, PIgyptian Resh, as a name of the temple. Al, the
child, is Baal,—the prefix representing the Egyptian article, and the
pillar of Baal is the Matzebat or Mastebat,—Bar-Sut, whose name is
written with the pyramid sign. Thus the Hebrew pillar was one
with the pyramid, and it was the symbol of Baal, as the other was
the sign of Sut, the Bar or Baal of Egypt. The Sphinx was an
emblem of the same twofold nature, and the Mastebah of the
Sphinx is thus identified with the truncated pyramid and the Hebrew
pillar as the place of re-birth. The conical pillar is a well-known
emblem of Venus Genitrix. The present point, however, is to identify
the imagery as Egyptian and Typhonian, belonging to the primal
worship of the mother and child.
The pyramid of Sakkarah has seven steps; the Great Pyramid
seven chambers; the temple of Seti at Abydus, seven sanctuaries.
One of the two stones of the Druids was the Seven-stone or Syth-
stone, called also the Yoni-stone ; the stone of the Hebrew deity has
seven eyes.® The origin of this number seven will be found in
the seven stars of the Great Bear or Typhon. Seven, in Egyptian,
is Hepti (interchangeable with Khepti and Sebti, Suti or Sut;. The
pyramid, the pillar, the stone then were types of Sut-Typhon, in whom
^ Monuments of Upper Egypt, p. 73. 2 Gen. xxviii. 19.
3 Zech. iii. and iv.
76
A Book or the Bkoinnings.
are summed up the mother and child. The stone is an ideograph of
Sut-Typhon. Stone-head and Stone-face are characteristic epithets
of Typiion, and the stone as pillar and Seven-stone is the symbol of
the Hebrew divinity Jehovah. Also the stone of Jacob, the stone of
Israel,^ represented the deity of Jacob. In the same passage the stone
and shepherd are synonymous, “ the shepherd, the stone of Israel,”
and in Egyptian the stone memorial, Mena, and the shepherd arc
identical by name, whilst, in the feminine form, Menat is the bier, the
couch of the dead, and the birthplace as Menat the nurse. The
stone is the ideograph of Jehovah.
A city otherwise unknown is mentioned - as the M’tzoba of
Jah ; that is, the birthplace or lying-in chamber in which
the Hebrew solar god, Adonai, was born, as son of the great
mother.
The Hebrew ReI’A, to bind about, put on a bandage, bind up,
represents the Egyptian arp, a bundle, to bind round, bind up. This
word is also used ^ in the sense of making the land to bloom again
To this answers Arp (Eg.), the flower, or to flower. A
variant of Arp is Rep, to grow, bud, and bloom. Words like this
carry with them most ancient divine doctrines and personifications
called divinities.
Rep.v, to bind up, to heal, to comfort, is related to the Egyptian
Repa in person. In Egypt the Repa was the royal son, the heir-
apparent, the hereditary highness, also the divine son, who came to
heal, restore, redeem, and save. He was the mystic branch that
brought to bloom again, the young shoot of the old tree who fur¬
nished the XD 1 , who is the bindcr-up, the healer, the physician, the
TEsclepios of mythology, and the Comforter of the Hebrew writings.
Seb (Kronus), the youngest of the gods, was also called the veritable
Repa of the gods, as the son who manifests the eternal in time, tire
comforter through continuity, the restorer by reproduction, the heal¬
ing one and saver by repetition of the cycle. The vine was one
symbol of this Repa-ship or sonship. Bacchus carries or impersonates
the vine. In Egyptian Arp (Rep) is the name of the vine, and of
the wine produced from it.
The feminine Repa (Repit) was the goddess of harvest, the periodic
reproducer personified as the great mother. The harvest was a form
of the annual healing with which the land was made to bloom again,
a type of the seed, the comforter, the fulfiller of promise, like the
bud, branch, vine, or offspring, the so-called son. Another personifica¬
tion was Repi, the feminine Nile, also a type of periodicity, on
account of the inundation.
In parts of France and Germany the tree is still borne, gaily
decorated, on the harvest-home load, to be planted for one year
1 Gen. xlxi. 24. - In i Chronicles xi. 47 (LXX. Vulgate).
^ 2 Chron. vii. 14.
WITH KcYrTIAN Il.I.rSTRATIONS.
Hkurkw CrI'XKS
/ /
on or near the master's house, and to be replaced the following year.
That is the sign of Rep and the Repas.
It explains nothing whatever to say that the Messiah or Kristos
means the anointed. How, when, where, by whom can a son
of God be anointed ? The doctrine of the divine sonship has to
be explained before such names have any proper significance.
Knough for the present to show how the Messiah is Egyptian, and
where we must seek for the obscure root of the matter, and get
it related once more to the phenomenal fact from which names have
been so long and completely divorced. Mes (I'^g.) means to anoint
and to be engendered. Mes is the child, the begotten child of the
father. Horus, the Messiah, is called the only-begotten of the father.
The root of this matter lies in a doctrine absolutely unknown to the
expounders of Scripture.
The first Divine Son in m\’thology was not the true Anointed ; was
not the Begotten of the Father. Sut had no father, hence in the develop¬
ment of the doctrine he had to become his own father and was said to
do violence to his own mother. This character is the original type of
the solar god. The Elder Horus had no father, but was the child of
the mother. The feminine terminal in the name of KllART (Har-pi-
Khart) shows him to have been the son of the woman. It was the
Second Horus who was the Begotten of the Father, the Karast one
or Christ of the anointing, rc-bcgettal, re-generation, and resurrection.
The doctrine descended from the time when the Fatherhood
had not been individualized on earth, therefore could not be repre¬
sented in heaven, and the Virgin mother and child were the sole types
of Deity. It is easily understood on its own natural ground. But
when reproduced by modern theology these primitive ideas are like
the fabled giants of old ; they stand up against the dawn and cast
across the world the shadows that have darkened all our mental day.
To anoint and to be begotten are synonymous. Both meanings were
united in the Messiah of mythology. If we read the n' of n’ti'Das the
divine name, the lah or lach of the Psalmist, “ B-Iah is his namc,”^
then Mes, the child, the son, the anointed, engendered, begotten, enables
us to identify the Messiach as lach the anointed, the begotten son of
the father, the equivalent of Mesiata, an Egyptian deity whose name
indicates the typical or anointed child.
Some of the commentators amongst the Jewish Rabbis, who have
expounded the sense of the prediction in Zechariah,®" I will bring forth
my servant the branch,” have argued that this was the Messiah, be¬
cause the name, Mencham (omo), the comforter, a name of the Messiah
used by the Talmudists, and the word Tzema (no^f), the branch, con¬
tain letters of the same numeral value. It is exceedingly likely that
the figurative language was thus read in figures. For instance, the
word Messiach (n'bo), contains the number 358 in its letters. And,
^ Psalm Ixv. 5 . 2 Chap. iii. 8 .
78 A Book of the Beginnings.
in Egyptian, Masiu is the night of the last day of the year, and the
evening meal of the first day of the new. These are the Masiu. Mas
means the child, birth, anointed, and lu is two. Two days were thus
devoted to the new birth or Mas, and with the number 358 these com¬
plete the number of days in the Egyptian year, 360. The Messiach, the
child, anointed, born as lach in Israel, was born every year in Egyptian
myth. The branch is the hieroglyphic sign of one year. Mencham,
however, has another relation to the branch than this. In Egyptian
Menkam is a kind or quantity of wine,^ with the Bacchic branch of
the vine for its determinative ; the branch and comforter in one ! It
is the vine on its props, therefore the sustaining branch, as was the
Messiah son, who as Horns, is called the substance and supporter of
the father.
The words in Genesis,^ IBA SlIII.OH (nW N 3 ')> rendered
Shiloh shall come, arc much increased in vigour by the Egyptian
Uba, to pass through to the other side in spite of opposition ; to work
the way through as the Passer (gimlet). The Shiloh, in Egyptian
Scrah, is the revealer, the consoler ; and Uba is a deity, him who
passes through or is bound to come. Khem-Horus is called the
Passer. The Shiloh was the returning one. Heb (Eg.) for the
Ibis, the messenger, means to return. Whether stellar, lunar, or solar
the Shiloh was periodic.
The Mesuauth is the Talmudic name of a fire-signal made by the
Jews at the time of new moon. Mesu is birth. At corresponds to
the Hebrew word for sign and signal. At is also the time-circle, the
round ; the earlier Aft denotes the circle of the four quarters of the
moon. Meshu (Eg.) signifies to turn back. Thus the Mesuauth is
the sign of new moon, as the turner back, the returner of the four
quarters.
In the Mishna the names of God in the Scriptures are termed
Azkeruth (nnars), and the signification, “name of God,” as the
highest and holiest has arisen out of sacrifice. I'arn means to sacrifice.®
In Egyptian, the victim bound for the sacrifice is the Kheri. The
Kher, or Har, was the son, word. Logos. With the feminine terminal
T, this is the Khart, the child, as son of the mother. Har-pi-
Khart, the child, was one great type of the sacrificial victim in the
solar myth, as the sun of autumn equinox and winter solstice,
that descended and diminished, suffered and died to rise again as
the younger Har, the sun of the resurrection. As is sacrifice;
one possible reading of the name of Asar (Osiris) is the sacrificial
son, and in one character Osiris was the saviour victim. Kheri (Eg.)
denotes this victim bound for the sacrifice both in the human form,
and as the cow. The cow, Hes, was an early type of the mother,
and the calf was offered up as her child. The Hesm is the spot of
sacrifice. Hes (As) was the sacred calf adored as Isis. The Kheru
» Denkmdler, ii. 129. Chap. xlix. 10. 3 Is. Ixvi. 3.
Hebrew Cruxes with Egyptian Illustrations. 7 ^^
(calf-victim) with As, sacrifice, is the As-Kheru, which in a plural
Hebrew form becomes nnDtX (Azkeruth). The origin and doctrine of
blood-sacrifice, and its relation to deity, will be explained in the
“ Typology of Sacrifice.” But it may here be pointed out that the
Khar or Har, the child, a type of sacrifice, was also the Renn, the
nursling, and Renn signifies the Name. Thus the name of God is
equivalent to the .son who was the sacrificial victim, or Kheri per¬
sonified as Har-pi-Khart, the child of Isis, and Egyptian shows us
how the name of God becomes identical with the divine sacrifice
When, in the Egyptian Mythos, the setting sun-god prepared his
generation for next day’s or next spring’s re-birth, that was the
Mass or Mes, as much as ever it is in Rome ; the Mes of sacrifice,
the prototype of the Roman Mass called the sacrifice of the Christ,
the dead body, which was typified of old by the raw flesh, bread
without leaven, or the bloody wafer. The setting sun was the victim
and the sacrifice ; in the physiological sense, the blood of which the
flesh was formed for the new birth. Hence the bloody sacrifice of the
Spanish MiSA, for the Mass. The bloody wafer, raw flesh, and un¬
leavened bread were types of this sacrifice, and in German Maze is
a name of unleavened bread. The living Mes (Eg.) signifies the
generative spirit, still typified by the wine of the Eucharist, the blood
of the grape, Bacchus, or the vine, the branch of the new life. This
will be sufficient to prove that Egypt has much to tell us respecting
the fundamental nature of the Hebrew scriptures and mythology.
SIXTION XIII.
r.CVI'TIAN OkIGINES IN THE HEBREW SCRIPTURES, RELIGION,
LANGUAGE, AND LETTERS.
Origen says that all the neighbouring nations borrowed their reli¬
gious rites and ceremonies from the Egyptians.^ Sanchoniathon,
according to Eusebius, expressly derives his cosmogony from the
Egyptian Taht. He says : “ These things are written in the cosmo¬
gony of Taautus, and in his memoirs, and from the conjectures and
evidences which his mind saw and found out, and wherewith he hath
enlightened us.” - That is, he quotes from the Hermetic Books assigned
to Taht, the divine scribe, the god of learning, the Egyptian Word,
whilst speaking of Taautus as if he had been human. The Phoeni¬
cians derived their divinities, including Taautus, and their mythologj-,
from Egypt, as will be made apparent in the course of the present
inquiry. The Jews of Palestine were no exception to the rest of the
neighbouring nations.
The Jewish historian, Basnage,^ thought that the Hebrew Moses
was a mythological character identical with the lunar deity Taht.
Taht is the lord of the divine words, the scribe of trCith, the
manifester. Moses was the law-giver and mouthpiece of the Deity.
Taht carried the shooting palm-branch of the panegyrics; Moses
the rod. One rod of Taht or Hermes was the serpent sceptre.
The rod of Moses turned into a serpent. Taht wore the head of the
ibis. The ibis, says Pliny,■* was invoked by the Egyptians against
the serpent. Moses, according to Josephus,^ invented a wonderful
stratagem whereby the army was saved from serpents by means of the
ibis. Nevertheless, though the imagery be Egyptian, we shall find
another divine prototype for Moses. Meanwhile it is intended to
show that the psalmist David is the Hebrew form of Taht, the lord of
divine words, the mouthpiece, logos, and scribe of the seven gods.
The name of David or Dud, (nn) has the same significations as
that of Taht. Tut means to unite, engender, establish; DUD, to
1 In Epist. ad Rom. ii. 495. 2 Cory, Ed. 1876, pp. 3 and 4.
* El Sched, p. 109. •• B. x. ch. x.wiii. * Ant. ii. 10, 2.
Egyptian Origines in the Hebrew Scriptures. 8i
unite, join together, bind, make fast, or establish. Taht is the servant
of Ra, Dud is the servant of Jah. The genealogy also tends to
show their identity.
Taht is lord of the eighth region or region of the eight, Ash-
muneim or Smen. These eight have not been explained in Egypt
where Taht had superseded Sut when the monuments begin. Ac¬
cording to the present reading, which will be substantiated bit by bit,
the first seven of all mythology are the seven stars in Ursa Major, the
primal type of a septenary of divinities. These in one form are called
the seven sons of Ptah, in another, of Sydik, and in the Hebrew form
the sons of Gaish from t;M’) who will be traced to the seven
in the Great Bear, the Egyptian KllEPSlld Of these seve#, whether
considered to be one in the Genitrix, or seven, as the Ari (sons, com¬
panions), Taht, formerly Sut, was the manifester. These seven
furnished the seven Taa.S, seven gods of the word or speech, and Sut
(dogstar) or Taht (lunar god) was their word, speech, logos personified.
The seven are represented by Sefekh the consort of Taht whose name
signifies No. 7 by which we know that as Taht was formerly Sut,
Sefekh was the earlier Kep or Khepsh, and her name may read
Sef, otherwise Kef, the Sieve being a well-known sign of alternation.
The eight then are composed of the septenary and the dogstar (Sut
Anubis) or Taht, the later lunar manifester.
The Phoenician Esmun is the eighth to the seven sons of Sydik and
Esmun is the same as Taht, lord of Smen, the region of eight.
It is now proposed to identify Dud with Taht, as the eighth, and David
as the eighth son of Jesse with the manifester of the seven as the sons
of Gaish. An Egyptian deity appears in the Ritual by the name of
Aash, who is the hard and immovable. The Assyrian Assur, god
of the eight rays, he who stands alone, probably derives from this
beginning. For Sydik is also known as the god of the eight rays.^
Ash-ar is the son, Ar, of Ash, As or Hes, whose oldest form is that of
the goddess of the seven stars, the son who was first represented by
the dogstar. The Hebrew form of Aash we take to be Jesse the
parent of the seven sons, with David for the eighth. This would
identify David with Taht, Lord of the Eight, and the eighth region,
both being mythological. Jesse has eight sons, and as with the
Kabiri, nothing is recorded of their mother, the father having
taken her place. Taht is the manifester and revealer. So David
reveals himself to Samuel who comes to select from the eight sons
the one who is to be anointed. Tut means unction, and Taht is the
anointed of the Lord. The imagery shows Jesse to be feminine.
Jesse is identified with the serpent and the tree, both feminine
symbols. Jesse is called Nachash, the serpent.® The Targum to
1 Job xxxviii. 32, and ix. 9.
* Gesenius, Mon. Phoenician, pi. 39 ; Movers, Phoenicians, p. 527.'
2 Sam. xvii. 25. Margin,
VOL. II. G
A Book of the Beginnings.
Ruth iv. 22 says Obed begat Ishai (Jesse) whose name is Nachash,
because there was not found in him iniquity or corruption. And
he lived many days until was fulfilled before Jahveh the counsel
which the serpent gave to Chavvah (Eve) the wife of Adam, to eat of
the tree of the fruit of which when they did eat they were able to
discern between good and evil. They make Nachash, the serpent,
says Jerome,^ to be another name of Jesse, because he had no sin
except what he contracted from the original serpent, and thus David
inherited none. Strange reasons these for calling Jesse after the
serpent! There is more however in the word Nachash than the ser¬
pent. Every one is familiar with the Greek tree of knowledge with
the serpent twined round it, fawning and inviting the beholder to
partake of the fruit. In Egyptian the Neka is the serpent of evil,
Sanskrit Naga, the Nekiru or Devil of the African Yula dialect.
Neka (Eg.) also means to provoke, play false, and delude.
The Egyptian tree of life is the Ash. Thus the word Nachasii
contains the Egyptian names of the typical tree and Typhonian ser¬
pent, which do not directly appear in the Hebrew. The serpent
and tree or stauros are inseparable according to the types. Jesse
has also descended to us as the tree of life (the ash or Persea fig-
tree in Egypt) which was to produce the fruit and leaves of healing as
an antidote to the serpent, and the fruit of the other tree. The Jews
had not preserved the legend quite correctly, nor had they the buried
wisdom of Egypt to refer to as we have to-day. Still Jesse as the
tree of life from whose root the branch was to spring is preserved and
the tree is for ever feminine as birth-giver to the branch. The tree of
Jesse with a genealogy is often to be seen in the reredos and east
windows of English churches. There is one at Dorchester in which
Jesse is the recumbent root of the tree, and a list of twenty-five
names culminates in that of Jesus the latest branch. The branch -of
this tree is David. So is Taht who carries the branch in his hand as
his emblem, the branch being typical of the manifester.
Jamblichus - makes the remark that Hermes the god of learning and
language was formerly considered as the common property of the
priests, and the power who presides over the true science concerning
the gods, is one and the same universally. Hence our ancestors de¬
dicated to him the inventions of their wisdom, inscribing all their own
commentaries with the name of Hermes. In Egypt these were assigned
to Taht (Hermes), and David is the Hebrew Hermes or Taht.
There is an Egyptian form of the word Taht as Atet, speech, to
speak, and this appears in the Hebrew Aduth (nn^) the name
of the revealed psalm ; ® Taht or David being the revealer as scribe
of the gods and lord of the divine words. Indeed the Book of Taht
is apparently quoted in Psalm xl. 7. " Then said I, Lo, I come; in the
volume of the book written of me." Taht wrote the book of the
^ Qu. Heb. in 2 Sam. xvii. 25. 2 £)g Myst, i. i. 3 Ps. lx.
Egyptian Origines in the Hebrew Scriptures. 83
coming of the solar lord, Har (Horus), and this is one of the Psalms
of David the Hebrew scribe of the Lord.
It is said of the “ Lord ” celebrated by David in the Psalms that
“ He shall stand at the right hand of the poor, to save (him) from
the judges of his soul.” ^ And in the Egyptian judgment Har, the
lord, is the defender, intercessor, and saviour of the poor souls that
have to pass the forty-two tribunals of their judges and the great
judgment-seat of Osiris himself. Horus stands between them and
the devourer of souls; he appeals for them in a praying attitude with
clasped hands, he who is called Horus the redeemer, the lord of life,
the vicarious justifier of those whose lives were right.
Taht the moon-god is the lord of a place variously named Smen
(Ashmuneim) Sesennu and Annu. It was the place of dispensing,
purifying and preparing as Smen ; the place of agitation, distraction,
torment, and change, as Sesennu, and the place of repetition as
Annu. As Smen it was Sabean, as Sesennu it was lunar, as Annu
solar. From the first it was the seat of the eight gods, the seven of
the Great Bear and Sut; the eighth being the manifester of the seven.
When Taht superseded Sut he became the manifester of the seven,
because lunar time had been established as truer than the time of the
stars. At last the solar Horus was elevated to the divine supremacy
and Taht was made subsidiary to the solar measurer of time and
saviour of souls from the abyss. Taht the scribe and registrar kept
the sacred records in this region, portions of which are said to have
been written by the very finger of the god himself. Taht makes the
invocations on behalf of the souls in Sesennu, and pleads their cause
at the great tribunal. He is the Psalmist of the Egyptian Book of
the Dead. On a coffin of the twenty-sixth dynasty, Horus the re¬
deemer of souls in Sesennu, announces to the deceased that Taht
himself has brought the books of the divine words or hermetic writings.^
These books contained the utterances of the soul in its passage from
earth, its transit across the Hades and ascent to the presence of the
sun expressed by the Egyptian David.
Sesennu from Ses, No. 6, and Sen No. 2, reads No. 8, and is the
region of the eight; the ogdoad in divinities, and octave in music. In
Hebrew six is shesh, and zen or shen represents the Egyptian sen, for
two. The equivalent for Sesennu in Hebrew with the plural terminal
“im,” would be Sesenim or Sheshenim. This name is found in the
title of Psalm Ixxx. “To the chief musician upon SlIESHENiM
Aduth.” In the heading to Psalm lx. it appears as “ Sheshan
Aduth.”
The Hebrew nvn.i is a third form of Atet (Eg.) to speak, speech
(Tet, Taht), and SllETU to recite and shout, or proclaim aloud (Sut
being the earlier Taht). The thing uttered may be a law, precept, or
a psalm. The Hebrew sheshen has the meaning of joy, which does
^ Ps. cix. 31. * Lepsius, Abth. iii. Bl. 276.
G 2
84
A Book of the Beginnings.
not apply to these two psalms, one of which, in the A. V, is headed
the “ Miseries of the Church,” and the other, “ David prays for
Deliverance.” Neither of them contains any expression of joy. But
may not this name indicate the Sesen or Sesennu of the region of
Taht ? These two psalms would then contain the utterances of Taht
or David in the place of travail, wrestling, distraction, on behalf of
souls that suffered from purgatorial pangs in the process of sloughing
the clinging skin of the old life, and undergoing the pains of purifica¬
tion in Smen, awaiting and praying and crying for deliverance.
Psalm lx. is ascribed to David " when he strove with Aram-Naharaim,”
which is the name of the Land of the Two Streams, in Mesopotamia,
or in the Planisphere, where it is the region of the Two Waters of the
celestial Nahar or Nile. That tuas the region of Sesennu in the
astronomical allegory.
Sesennu or Smen (Ashmunein) was the place of preparing and re¬
establishing. The word S.MEN means to constitute, make durable,
fixed ; to establish the son in place of the father. The Myth is
alluded to in Psalm Ixxx. verse 17, “ Let thy hand be upon the man of
thy right hand, upon the son of man (whom) thou madest strong for
thyself. ” The son and the man of the right hand was Horus who was
established in the place of the father in Smen or Sesennu, z.e.
Sheshenim.
We have seen that the Smen of the Ritual, the region of the Dead,
the Shades, the place of change, torment, preparation, salvation, and
re-establishing of the mummy for the second life, is reproduced in
the Hebrew plural, Eshmannim, of Isaiah,* as the desolate
places of the dead in the netherworld; Sesennu is extant in the
Hebrew plural form of SllESHENiM. Two Egyptian names for one
and the same region are thus found in Hebrew. The sixth and the
twelfth Psalms are inscribed “ to the chief musician on Neginoth ;
upon SllEMlNiTll,” in the margin “ upon the eighth.” The usual
Hebrew forms of the word for the eighth are S’MONEH and
SliMENI. Sheminith only occurs here, and in Chronicles xv. 21,
and then in relation to music. The eighth of course suggests the
octave, but beyond that meaning, Smen is the region of the eight
great gods, and Sheminith, for the eighth, adds a third form of the
name of the eighth region over which Taht was lord, the scribe, the
psalmist, who gave utterance to the spirits there, or, as it is termed,
wrote the Books of the Dead, fragments of which are contained in
the Ritual.
The eight gods of Sesennu are thus addressed in the Ritual:^
“ 0 /i, ye chief gods of Sesennu, greatest on the first of the month, less on
the i$th!” that is, in relation to the two phases of the waxing and
waning moon. In the Hebrew rechauffe, the original subject-matter
has been, to a great extent, divorced from the phenomena by which
* Ch. lix. 9, 10. 2 ch. cxvi.
Egyptian Origines in the Hebrew Scriptures.
alone it can be read, and thus it becomes invested with all ti.
vastness of limitless vagueness, and all the sublimity of uttermost
indefiniteness. The first of the two Psalms on the eighth region
immediately precedes the one ^ concerning the Dabrai of Kush,
or hinder part of the north. The cries from the depths uttered by
the suffering soul, and written by the Psalmist David, are in keeping
with those inscribed by the hand of Taht for the deceased when
passing through the place of trouble, torment, agitation, and dis¬
traction (Sesennu). “ O Lord ! how long } Return, O Lord, deliver
my soul; oh, save me for thy mercies’ sake. Oh, let the wickedness
of the wicked come to an end, but establish the just.” The children
of wickedness, the Typhonian conspirators, were strangled on the
floor of Sesennu.^ The great adversary of the sun and of souls
was finally conquered in this place, which was also the Tattu of the
solar myth, the region of establishing for ever. The cry for the Lord
to return is the same as that of the Osirian deceased for Har, his
lord, who is the sun that passes through the world of the dead to
illumine the gloom of the shades, revivify the shadows of the dead
and make a way for them, by opening the gates of the prison-house,
into the land of eternal birth.
The looth Psalm is still advertised as a Psalm of Taht, in Hebrew
Thudh (mm) the word rendered Praise and Thanksgiving.
To “publish with the Voice of TlIUDll ” ® is to proclaim with the voice
of Taht, whose name signifies the mouth, tongue, speech, discourse, to
speak, and tell, and who was the psalmist, glorifier, and thanksgiver
personified.
Taht, the word, the male Logos, the Egyptian Psalmist, has
for consort a Goddess called the Mistress of the Writings.'* Her
name is written Sefekh, which signifies the No. 7. The present writer
holds that she was a survival of the old goddess of the Seven Stars who
was called the “Living Word” at Ombos, brought on in the lunar
mythos as consort of Taht. In Hebrew the Sephr is a Master or
Mistress of the Writings ; a keeper of the rolls as well as the name of
the Scribe and of the Writings themselves. The psalms are chiefly
ascribed to David and Asaph, and these are equivalent to Taht and
Sefekh, the Egyptian Lord of the Divine Words and the Mistress of
the Writings. One meaning of Sefekh’s name is to capture, register,
keep ; and in the Hebrew Asaph signifies to collect, gather up, gather
together, store up. Asaph is the collector. Sefkh is the keeper of
the writings. If David be the Hebrew Taht, it follows that the ori¬
ginal of the Psalmist Asaph is Sef or Sefkh. Moreover the Jews have
a work specially called Sepher or Sifre, of unknown age. It is often
quoted in the Talmud as one of the most ancient sources. It is in¬
definitely older than the Mishna, although it was redacted later from
* Ps. vii.
» Ps. xxvi.
- Ch. xvii.
> Wilkinson, PI. 54.
A Book of the Beginnings.
.e oral tradition.* Probably this work preserves the name of Sef,
the feminine scribe and secretary of the gods who is depicted as the
writer, as well as named Mistress of the Writings,
Certain headings and titles of the Psalms are amongst the words
most obscure to the Jews themselves. Some of these compositions
are called Miciitams of David, rendered in the margin golden, i.e.
goldenly-precious psalms. This is Egyptian. Mak is a composition,
whence the Makar or composer, and TAM is the name of gold. Here
a clue to the Egyptian origin is preserved.
Psalm vii. is entitled the SlliGGAION of David, the same word
with the Egyptian terminal Shiggionoth is found Habakkuk iii. i.
Hebrew does not explain it. The psalm begins “ O Lord, ... in
thee do I put my trust . . . save me. Establish the just.” (v. 9.)
Sekhen (Eg.) means to support, sustain, give rest. The Sekhent
image is the PROP on which the heavens are established, also the
double crown. The Prayer of David is to the SUSTAINER ; that of
Habakkuk to the establisher who will make his feet firm in slippery
places.
Skheni is an Egyptian god who impersonates the prop as the two
arms of Ra. He is the Egyptian Skambha. Osiris is likewise pour-
trayed as the Skhen or Prop, in a personification of the divine Sus-
tainer. The fundamental sense, however, of a psalm called p'JB'
may be found in Sekmenu (Eg.), to plead, to tell, to contest. It will
therefore bear the sense of wrestling with in prayer, as the speaker does
in the psalm.
Psalm Ixi. is to the chief musician upon Neginah, According
to Fuerst, Neginah means a song of derision in Psalms Ixix. 12,
and Job xxx. 9. Nekhi (Eg.) is derision, but if we read “ I am thy
derision,” ^ no .song is demanded. So in Psalm Ixix. 12, if w’e read I was
the derision, (nyjD) of the drunkards there is no “ Song,” and in
Lamentations iii. 14, if we should read “ I was their derision ; their
derision all the day,” there is no “ Song ” or a song of derision has
to be understood, which is only explained by Nekhi. Jeremiah says
“ I was a pnb to all my people ; a Dny33 all the day.” He was a
laughing-stock, and probably the subject of songs of derision, but the
Egyptian clinches it. The word Nakhnu (Eg.) denotes youthfulness
and the young. This shows the word Neginah has more meanings
than one. Thus the proper interpretation of Lamentations, v. 14,
is possibly the YOUNG men have lost their youthfulness; and that
of Psalm Ixxvii. 6, “ I call to remembrance my youth,” in the night,
in antithesis to the previous verse, “I have considered the days of
old.” The connection, however, between the musical instrument
and youth is illustrated by the Nefer (Eg.), which is a viol, and
the word Nefer denotes the youth, music being an expression of
youthfulness and the voice of its spirit. Nakhen (Eg.) also
' Deutsch, Remains, p. 66. 2 Job xxx. 9.
Egyptian Origines in the Hebrew Scriptures. 87
signifies false, lapse, slaughter, destruction. Psalm Iv. breathes
slaughter against the Ziphim ; and this is one of the Neginoth.
From which it follows that the title expresses various characters
of the Psalms, although it became a general name associated with
the musical instrument.
MaSCHIL is a term found in the titles. Hebrew gives no primary
account of the word, and it is usually derived from Sakal, to give
instruction. This is the Egyptian Sekher, to give counsel and
instruct. But such is not the meaning of Masci-IIL, VVe find it
in a “ Psalm of David, Maschil; ” 1 “ To the chief musician, Maschil; ” ^
“ For the sons of Korah, Maschil^ “ To the chief musician upon
Mahalath, Maschil;”^ “On Neginoth, Maschil;”® “Maschil of
Asaph® “ Maschil of Heman.” ^ In this instance Maschil is synony¬
mous with a Psalm or Prayer, which is a cry from the depths, like
many of the Psalms :—
“ I am counted with them that go down into the pit.”
“ Thou hast laid me in the lowest pit, in darkness, in the deeps.”
“ I am shut up, and I cannot come forth.”
“ Wilt thou show wonders to the dead ”
“ Shall thy loving-kindness be declared in the grave ? ”
The speaker is in the Meskar of the Egyptian Hades.
The Meska, Meskar, or Mesken (Eg.) are names of the birth¬
place and the eschatological place of rebirth, from Mes, generation
and birth, whence the re-generation and re-birth of the Mes-iah. The
type exists in the Hebrew Mishkan, for the tabernacle, habitation,
and dwelling-place, the MlSllCHAR, for the womb of the dawn;® and
the Mishkab, the couch, which is at once the bed of the living and
the dead ; the womb and the tomb, as shown by the various texts.
In the Ritual the place of re-birth for the deceased is also called the
Meska, Meskhen, or Meskar. Now it will be shown that certain
utterances for deliverance found in the Psalms arc the same as those
in the Book of the Dead, therefore we connect Maschil with the
Egyptian Meskar. In this way. The Meskar, or purgatory, was the
place in the Hades where the souls in bondage awaited and prayed
for re-birth. They were in pain, in prison, undergoing the pangs
of punishment. In Hebrew this is UDD, the enclosing, imprisoning,
whence a prison or place of confinement, the Meskar. Mas-kher
(Eg.) is a cry of supplication for this re-birth in the Meskar, Meska,
or Meskhen,—a Prayer or Psalm of the new birth. It may be noted
that from the name of this Meskhen, or purgatory in the lower regions,
comes the Hebrew Meschen, to be bowed down, low and poor;
the state of being low and wretched; the Maltese, Aramaic, and
Arabic Meschen ; Italian, Meschino ; French, Mesquin ; Portuguese,
' Psalm xxxii. Psalm lii. 3 Psalm xlv.
Psalm liii. * Psalm liv. Psalm Ixxiv.
^ Psalm Ixxxviii. ® Psalm cx. 3.
88
A Book of the Beginnings.
Mesquinho, and English Meskins. The Maschil was the prayer
or utterance from the depths, the Kars of the Hades. The continual
prayers for the sons of Qorah uphold the sense here assigned to
Maschil. Qorah was fabled to have been swallowed alive by the
earth. Prayers for the sons of Qorah are similar to those for souls
in purgatory offered up by the Roman Church.
The blind and fumbling helplessness of the unskilled, the IDIOTES,
in representing the myth as miracle, is at times very pitiful, as in this
case of the sons of Qorah. The name of Qorah in Hebrew signifies
an accident, a sudden hap, such as was the fate assigned to the sons
when the earth opened and swallowed them. Qora denotes crying
and calling. Kheru (Eg.) means the evil ones, the fallen enemies.
But the full form of the word is QORACH, unused in Hebrew, which
means to FREEZE and STIFFEN with cold. Akh (Eg.) denotes the
dead, and QORACH identifies the dead below, in the Kar of the
underworld, those who were cut off. QORAH for baldness, has a deri¬
vative sense from cutting off the hair for the dead; the Sons of
Qorach. This group of Psalms utters the cries of those whom the
earth has swallowed, just as it swallows the souls in the “Book of
the Hades.” ‘
In one of these (49) the speaker says, “ My mouth shall speak of
Wisdom” —that means according to the Gnosis—“I will incline mine
ear to a Parable ; I will open my dark saying upon the harp.” This
was one of the Cheedah or Khetu (Eg.), secret things, things shut
and sealed to those who re-wrote the mythos as history. In this
psalm the sons of Qorah are the wicked who are laid like sheep in
the grave for death to feed on, the unredeemed for whom there is no
resurrection ; hence they are the sons of the house of hell. “ I
remember thee from the hill Mitzar.” ^ Mitzar is the star of the Mest
in the Great Bear, the type of the birthplace, and the speaker is in the
place of re-birth. “ Thou hast sore broken us in the place of dragons,
and covered us with the shadow of death.” ® That is in the deep, the
place of Apophis, the Hades to which the sons of Qorah had sunk.
One of these Maschils is a prayer of David when “ the Ziphim
came and said to Saul, ‘ Doth not David hide himself with us *
The Ziphim belong to mythology. The Sefr is a gryphon or Ty-
phonian genie. Sephui is to torment, torture, punish. Sef to refine
by fire. Shept denotes terror, terrible, to terrify, be demonial. The
speaker, like the Osirian of the Ritual, is passing through the world
of the dead ; the Hebrew Sheol.
Psalm liii. is upon n’?nD (Machalath or Mahalath) Maschil, M 4 ha
(Eg.) is the sepulchre, the enclosure of.the dead. Rat (Eg.) is the
steps or staircase. If we read Mak, a composition, the name would
denote a Psalm of the Ascent, and the Makalath-Maschil would
* Records of the Past, vol. x.
^ Ps. xliv. 19.
2 Ps. xlii. 6.
* Ps. liv.
Egyptian Origines in the Hebrew Scriptures. 89
signify the prayer for re-birth uttered on the steps, well known to
the Book of the Dead. Now the name given to fifteen Psalms,
cxx. to cxxxiv., is in Hebrew “ A Song of Ascents.” The Hebrew
means a step, ascent, degree, division, the plural being in
the inscription of these fifteen Psalms, or songs of the steps, de¬
grees, divisions of the ascent, n'*?!? stands for n?rD' in the ascent of
Solomon.
The translators and interpreters have had no clue to the nature of
these fifteen steps or degrees, of which they have given accounts as
divergent as they have been unsatisfactory ; but they may be studied
in the Ritual, where there are (apparently) thirty-six Seba or gate¬
ways in the great abode corresponding to the thirty-six Decans of
the zodiac. They are divided into the numbers twenty-one and
fifteen. Some of these look like repetitions, but all that concerns
us at present is the fifteen gates of the ascent, which end at the
place of putting on the upper crown on the day of the festival of the
Adjustment of the Year,^ at the time of the vernal equinox. This
is the Makha, the level, the balance, place of poise, in the region of
Annu, the sign of which is the upright “ Tekhu ” of the scales or
Makhu. nprD in Hebrew has a similar meaning, as the ledge of a
level roof. This place of the equinox is also localized in the Hebrew
Madia, the name of a region that bounded the East-Jordan land, and
lay between it and the north. The Arru or Arrut (Eg.) are the steps,
the staircase of the ascent from the underworld, and the god Osiris
is pourtrayed as forming the prop (Skhent) of the balance placed at
the head of a staircase, which men are ascending, as “ Osiris, the
lord of Rusta, the same who is at the top of the staircase.”
In the Chaldee these Psalms are called a song that was sung on
the steps of the abyss. This explanation is said to be founded on a
Hebrew tradition,® which relates that when the foundations of the
temple were being laid there came out of the earth a great quantity
of water, to the height of fifteeii cubits, which would have drowned the
whole world, if Achitophel had not stopped its progress by writing
the ineffable name of Jahveh on the fifteen steps of the temple. Psalm
exxx. is referred to the same event. The Hebrew tradition is but
another name for Egyptian Myth. Fifteen cubits were the typical
measure of an inundation.
The steps of the Abyss belong to the Ritual. The God Shu is
depicted in hieroglyphic legends as standing on the steps of the Abyss,
where, with uplifted arms, he sustains the sun and afflicts the race of
the wicked in Smen (Sesennu).
We shall draw a brief parallel between the fifteen gates in the
Ritual and the fifteen Psalms of the steps. The first gate is that
of the “ Mistress of Terrors ; the Mistress destroying those falsifying
words."
* 2 Cliron. i.x. 4. * ch. 147. 3 Dictionary. Psalms.
A Book of the Beginnings.
The prayer in Psalm cxx., the first Step, is to be delivered from
lying lips and a deceitful tongue. “ What shall be done unto thee,
thou false tongue ? ” “ Woe is me,” says the speaker, “ that I sojourn
in Mesech.” Mesech is the equivalent Hebrew for Meska, the place
of purgatorial pain, or the purgatory of the Egyptian Ritual. This is
supported by the black abodes of Kedar, or black enclosures of Kedar.
Chedal is used by Isaiah for this world.* The Egyptian Khat is^a
secret abode, the womb of the tomb, the chamber of life or of death.
The second gate is that of the “ Mistress of Heaven and Regent of
Earth, destroyer, mistress of created beings or producer of men, creator
of all persons is its name. The name of its doorkeeper is Born of PtahT
Turn, who is the Great Lord of the Ritual, Lord of the Heaven and
Earth, Lord of the doubled-seated Boat, is born of Ptah. In the
Hebrew version it is the Lord of Heaven and Earth who is celebrated.
“ The Lord is thy Keeper.”
The third gate is the “ Mistress of Altars, great one of sacrifices,
delighting each god m it the day of passing to Abydus, is its name.
Subduer is the name of its doorkeeper."
The parallel passage is, “ I was glad when they said unto me. Let
us go unto the house of the Lord.” Jerusalem is here the mistress of
. altars and sacrifices. The going up of the tribes represents the pass¬
ing to Abydus or Abti, where the double holy house of Anubis and
the Pool of the Two Truths are found in the Ritual.
The eighth is a song of degrees for Solomon ; it is in praise of
children. “ Children are an heritage of the Lord, happy is the man
that hath his quiver full of them.” And in the eighth gate of one
series we find, “ Little One is the name of thy guardian."
In the ninth song the children are to be like olive plants. And
the speaker in the ninth gate says, hold a stick (or branch) of the
palm tree',' the type of renewal in the child, the Renpu.
The tenth gate is that of, “ Loud zvords, exciter of divisions greatly
victorious Lord of fear. The name of its doorkeeper is Great Clasper."
On the tenth step the speaker says how they have afflicted him,
and flowed over him, and made their furrows (divisions). For Great
Clasper we have the metaphor of the Sheaf-binder.
The fourteenth gate is that of the “ Mistress of Exultation." The
fourteenth of the fifteen Psalms begins exultingly, “ Behold how good
and how pleasant it is for brethren to dwell together in unity.” Many
more likenesses might be pointed out, but that the space can be better
occupied. The present writer has no doubt that these deliver¬
ances of the fifteen steps belong to the fifteen gates of the house of
Osiris, the Lord, or Atum, the older Divinity of the Ritual; their
more perfect literary form is the sign of lateness ; the original matter
being Egyptian, written in the Books of Taht.
In the Book of the Dead the form is dramatic. The speaker
' Is. xxxviii. II.
Egyptian Origines in the Hebrew Scriptures. 91
personates this or the other mythological character, and what he says
is often the merest glancing allusion to the mass of doctrine and dogma,
which was in the minds of all initiated readers. This makes the
matter remote and the mode of utterance indefinite. So that we
can better read the original at times in the plain personal and narrat¬
ing form of the Hebrew copy. As an example, the spirit who speaks
in Ch. 78 on the “turning into a Hawk the God of Time,” that is
the transformation of the Osiris, who rises as a Divine Hawk (Horus)
at the time of the spring equinox, makes various allusions to things
that occur in the process of the metamorphosis, the passage through
the lower signs of winter as depicted astronomically, and to the
deliverance, after passing through all perils and attaining the final
salvation in the peri-em-hru, the coming forth with the day, or the
“ manifestation to light.” He speaks of the one Lord, the adored,
who is the support of the heavens, the establisher of the passage
through the dark, the deluge, or death as the “ Lord of Urei,” the
Lord of the Crown of Life, which had on it the two Asps, In this
passage he goes through the sufferings of “ Osiris, the great and
beloved sold, pierced to the heart by Sut," that is Typhon, the be¬
trayer of Osiris. In travelling the appointed course the terrors of
death and the snares of hell or the hades encompass him. The
mouths of the destroyers who lie in wait are said to “ Water for his
annihilation!' He is beset by the “ raging bulls!' He has to pass
and “ turn back the lions!' who are elsewhere called the “ turners
back.”
He “prays for means from the universal Lord" to escape ; “Let
me come forth and stand on my feet" is his prayer. He is “ defended
by Seb" He is “set in his place," delivered and preserved by the
universal Lord on his Throne. In this chapter we have the subject-
matter of the 22nd Psalm, and many of the causes of the speaker’s
“roaring,” including the “bulls of Bashan.” “Many bulls have
compassed me, strong, of Bashan, have beset me round, they gaped
upon me with their mouths as a ravening and a roaring lion. Dogs
have compassed me ; the assembly of the wicked have enclosed me ;
they fettered my hands and my feet. Save me from the lion’s mouthy
for thou hast heard me from the horns of unicorns.” The de¬
liverance is thus described in Psalm xviii. 19, 36: “He brought me
forth also unto a large place.” “ Thou hast enlarged my steps under
me that my feet did not slip.”
The Unicorn, be it remembered, was the sign, w'e may say the
Totem, of Sut-Typhon, and Sut was the wicked encloser of Osiris,
the piercer of his brother, yea, his “ own familiar friefid,” and the dogs
in the Book of the Dead are the accompaniers of Shu, the Lord of
Shual, as the punishers and devourers of the damned, the hounds of
' hades or hell. In the eighteenth chapter of the Book of the Dead
the conspirators of Sut, he who betrays Osiris, the Egyptian Messiah,
92
A Book of the Beginnings.
are said to transform themselves into goats, or the plural of the
unicorn, or antelope, which was one of the types-of Sut.
But there is a still more special application of the Egyptian
imagery. In the Ritual we read, “ 0 Lord of the Great Abode, chief
of the gods, save thou the Osiris (or my soul) from the god zvhose face
is the Dog. He lives off the fallen at the angle of the pool of fire. Eater
of millions is his name." ^ This is the dog-faced Matet. The
Psalmist cries " Deliver my soul from the sword, my darling from
the power of the dog.” ^ This recalls to the student of the Book of
the Dead the terrible block and the place of decapitation where the
dog-faced deity. Lord of Gore, presides at the execution of the
condemned souls.
The Hebrew jached (I'H') answers to the Egyptian Akhet, the
spirit or manes. The prayer is for deliverance from the dog-faced
deity.
The nets that were spread to ensnare the soul in passing through
the hades are said to “ reach to heaven and stretch to earth'.' ^ The
Papyrus of Nebseni in the British Museum shows the deceased
walking away and escaping from a net which the ensnarer of souls
had laid in his path to capture him.^ The 154th chapter of the
Ritual is designated the “ Chapter of Escaping from the Net.”
The dove was retained in Israel as the bird of breath, the type
of the soul. In the Osirian cult the hawk was the symbol of the
soul. The sun was depicted with the hawk-head, but in the twelve
chapters of the Metamorphoses (Ritual, 76-88) the turtle-dove is
one of the types into which Osiris or the deceased makes his transfor¬
mation, and in the Psalms the bird is the dove or turtle-dove (nn),
and the speaker exclaims in the solar character, “ O deliver not the
soul of thy turtle-dove unto the multitude (of the wicked). The
multitude or assemblage are the Sami, who seek to catch the bird
of soul or of the sun in their nets. “ Oh catchers of the birds (souls)
flying on the waters," says the deceased walking away from the net,
“ do not catch me in tJmn zvalking away from the earth. The Osiris
comes forth and breaks them and goes free!' ®
The Psalmist® says, “Thou will not leave my soul in Shual; thou
will not suffer thy Holy One to see corruption.” The word translated
holy one is Chasid ( n*Dn).
The Assyrian Kassudi are the times of ascendancy or turning
back of the moon. The first Kassud of five days ascension in the
lunation was given to Anu, the second to Hea, the third to Bel.
The word Khes (Eg.) means to turn back. The Khesr is the turner
back or the returner. Khesat denotes the type of turning back in
the circuit. Kesa (Heb.) is applied to the new moon as one of the
2 Ps. xxii. 20.
* Vignette (Pap. 9900).
Ps. xvi. 10.
' Ch. xvii. Birch.
3 Ch. cliv.
® Ch. cliv.
Egyptian Ouigines in the Hebrew Scriptures.
93
turners back or returning ones.^ The solar turner back is SlIU,
with the style of Shu-sa-Khes. Kes-KES is the Coptic name of
Orion. Kesil is a Hebrew name of Orion, who was a type of Sut-
Har, and a form of whom was the Phoenician divinity Baal-Kaas,
one of the starry turners-back, among the earliest observed in the
cycle of the year. The Kesilim, as the stars,^ probably denote the
returners. All record of the cycles of time depended on these
Kesilim or returners in their courses.
The Egyptian sense of Khes is also found in Hebrew as Chesm,
to stop, to bar, to turn back, and in Chesad to bend, crook,
curve the neck, turn back. One type then of this turning back or
returning was the ibis, heron, or stork; and in Hebrew Chasidah
(m'Dn) is the name of the stork. Now, the stork or ibis was the
bird of Taht, the lunar god, the bird of return. “ / return as the ibis
among the spirits of the western place ."The ibis, as a curious type
of the turner back was reputed to administer the enema to itself. Ta
is a stork or heron and a type ; Khes, to return, makes the stork to
be the type of returning, and this is the Hebrew Chasidah, the stork,
or, we may parallel the Hebrew word with Khes (Eg.), to return,
and Teh (Eg.), to tell, or with another name of the lunar god, Tekh,
which has the meaning of FULL. The bird alternates with the ascend¬
ing moon on the body of Taht. The Chasid is the returning one, and as
Taht returned from the netherworld, Shu ascended from Shual, the Sun
from the deep, the stork from over sea ^—“ the stork in heaven knows
its appointed times for its passages to and fro”®—so the souls of the
just were figured as turning back from below in the eternal round of
light and shade, night and day. That which returned again rose
again as the sun ascended from the deep and the moon renewed its
crescent shape and re-orbed for ever. The spirits arose in the forms
of human-headed birds. The bird was an emblem of breath or
soul. The breath was the mover to and fro in the body, and in
death its types, the bird and the feather, were clung to as em¬
blematic of the spirit. The Hebrew word Ghesr has the sense of
moving to and fro as does the returning breath. With us the goose
is the Khesr, or returning bird, still associated with the festivals of
returning time. An Egyptian rendering of the bird of return is
found in the form of the Ki-iashetu,® some kind of goose, which was
a type of return in common with the stork or ibis, and as Kha means
to return, and the Shetu is a goose as the Shet Kab, the Shetenru,
and the Shetentep, the Kha-Shetu may be taken for the bird of
passage, as the returning goose.
Our goose is the Kl-IES, and thus derives its name from being a
bird of passage and return, and as the bird was the type of soul and
' Prov. vii. 20. Margin. ^ Is. xiii. lo. Rit. ch. Ixxxv.
■* Lcp. Denk. ii. 25. Jer. viii. 7.
'* Birch, Arch. (Society of Antiquaries), 35, 4, 85.
94
A Book of the Beginnings.
breath, so the goose is philologically one with ghost or gast (breath
and soul) our bird of breath. The Chasidah is also the guest or
returning visitor. As a bird, whether the hawk of Ra, the ibis of
Taht, or the goose, the soul ascended from the lower world as the
returning one. Taht, in his second type of An, is said to be created
by Ra as the turner-back or returner, An-An. “ I shall give thee to
turn thyself,”* and there arose the Aan, as Taht’s image in the north,
his other type, that of returner, being the ibis. “ Thou wilt not suffer
thy Chasid to see corruption,” is in the symbolic language, “ thou
wilt not permit thy bird of breath, the turner back, the returner, to die
out in the dark dark land of death.” Or still more touchingly, “ Thou
wilt not suffer thy typical returner not to return !” This goes far to
identify the divine scribe David with Taht, the Cl-IASID and scribe
of the gods, as in other places it refers to the solar god. For instance,
the Chasid of Israel is spoken of in the blessing of Moses. “And of
Levi he said, Let thy Thummim and Urim be with thy Chasid whom
thou didst prove at Massah, and whom thou didst strive with at
the waters of Meribah.” * The ClIASlD was the ever-returning one,
the sun-god, the god of Jeshurun who rode upon the heaven in their
help and in his excellency on the sky.
The word Chasid, however, is somewhat peculiar to the Psalms, and
occurs in them twenty-three times. It is found only seven times in
all the other books. The speaker is David, the Hebrew form of Taht.
Here is a perfect picture of Typhon, the wicked one. “ He sitteth
in the lurking-places of the villages ; in the secret places doth he
murder the innocent; his eyes are privily set against the poor. He
lieth in wait secretly as a lion in his den. He lieth in wait to catch
the poor, he doth catch the poor when he draweth him in his net.” The
Ani (Eg) like the 'jy (Heb.) are the sad and afflicted, hence the poor.
In the Ritual we recover a more definite sense. David in the psalm
complains of the evil treatment of the wicked. In the Ritual the Ani
are the afflicted who are waylaid, cajoled, ensnared in the nets and
evilly treated by the wicked Typhon. “ Break thou the arm of the
wicked.” ^ In the Ritual Typhon is called “ Stone-ARM.” The
Wicked is a title of the Apophis-serpent, and the opposers, the
agents of Satan the Accuser, are designated the wicked.
It throws light on the nature of some of these Psalms of the Hades
and the night to know that Taht the Psalmist was a lunar god, who
illumined the darkness, and of whom it is said: created him a beau¬
tiful light to show the name of his evil enemy f that is to expose the nature
of Typhon, the evil power, darkness itself. Ra says to him : “ Thou
art my abode, the god of my abode ; behold, thou wilt be called Taht the
abode of Ra." ^ The Hebrew Solar God says : “ I have sworn by my
holiness that I will not lie unto David. His seed shall endure for ever,
* Records, vol. vi. p. in. 2 Deut. xxxiii. 8.
® Ps. X. 15. 4 Records of the Past,\\. in.
Egyptian Origines in the Hebrew Scriptures. 95
and his throne as the sun before me. It shall be established for ever
as the MOON, and a faithful witness in heaven.” 1 The fulminations of
David against his enemies answer to the words written down by Taht
who calls himself the “ Justifier of the 'words of Horns against his
enemies on the day of iveighing zuords in the great abode of An.” 2
Psalm vii. is entitled “ Shiggaion of David, which he sang to the
Lord concerning the Dibrai ('inn) of Kush,” here called the Benjamin-
ite, probably from some relation of the locality to the right hand or
side which can be paralleled if not explained by the first chapter of the
Ritual in which Taht says : “ I am zvith Horns supporting the RIGHT
SHOULDER of Osiris in SkhemP the shut place. For Kush or K'la is
the Khepsh of the Egyptian mythology, the hinder part of the
northern quarter where the chief transactions occurred in the passage
from west to east, from death to life, from darkness to light. This
was the black land of Kush, the celestial .(Ethiopia, and the Hebrew
Dabar also signifies the hinder part as the back side of the temple
where the Jewish holy of holies was located for mystical reasons; the
especial seat of holiness being the birthplace, the Oraculu.M,
which represented the Khepsh of the hinder thigh in heaven. Dabar,
to be behind, describes the situation and character of Kush or the
Khepsh, the place of the Meska or Meskhen in the Ritual. The
goddess of the Great Bear when degraded, became the feminine
Typhon of this quarter—the Dabar of Khepsh—in the eschatological
phase, the Monster of Amenti who was depicted with the tongue
thrust out to lap the blood of the wicked. She also carried the noose
or tie, once a type of life, but afterwards called a snare of souls. This
tie is named Tepr, another equivalent of Dabar, in which sense the
Tepr of Khepsh is the tie or snare of the wicked Typhon. The
tongue also is Tep in Egyptian. The tongue of Typhon or the
wicked, is frequently referred to by the Psalmist. “ Under his tongue
is mischief and vanity.” ^ “ They flatter with their tongue.” ^ In the
Ritual the adversary Typhon is told, “ Thy tongue which has been
made to thee is greater than the envious tongue of a scorpion. It has
failed in its power for ever'.' * The Hebrew Kush, as before said,
answers to the Egyptian Khepsh, the hinder part, the night side, the
feminine abode of birth determined by the hinder thigh or Khepsh.
To this the Hebrew Dabar corresponds ; this it translates.
The Dabar as place was represented in person and by name as
Deborah, the prophetess of Israel. The words or Dibrai of Kush are
a Psalm of the hinder part, the west and north of the solar circle,
where the sun passed by night and the Akar was in travail for the
re-birth of the orb or the divinity of day. The time is one of travail,
and the pangs are reversed ; it is the wicked, the adversary, who is
to suffer that which he has prepared for the just. “ Behold, he
^ Ps. Ixxxix. 35-7. * Ch. i. 3 Ps. x. 7.
* Ps. V. 9. 3 Ch. xxxix.
96
A Book oi- the Beginnings.
travaileth with iniquity, and hath conceived mischief, and brought
forth falsehood: he hath made a pit and digged it. (the Ament or
Sheol), and is fallen into the ditch he made.” * The speaker appeals
to the covenant; “ Have respect unto the covenant, for the dark
places of the earth are full of the habitations of cruelty.” ^ These
are the hells of the underworld described in the Ritual through which
the Osiris and Osirians passed.
The Psalmist says, “ The assembly of the wicked inclosed me.” ^
This answers to the Sami (assembly) of Typhon, the conspirators.
Again, ” He shall pluck my feet out of the net.” ^ And “ Our soul
is escaped as a bird out of the snare of the fowlers, the snare is
broken and we are escaped.” ° The original matter is mythological,
and belongs to the phenomena of the solar allegory. In the secondary
stage this is applied to the soul, and becomes eschatological. In the
myth, Typhon and the conspirators prepare a feast, at which he betrays
Osiris. In perfect keeping with the story as told by Plutarch we
have the passage, “ Yea, mine own familiar friend, in whom I trusted,
which did eat of my bread, hath lifted up, or magnified, the heel against
me.” ® The heel denotes that hindward part by which Typhon was
typified. This is a supposed prophecy of the betrayal by Judas, and
the subject of the Last Supper. There is one origin for both.
“ I am a worm and no man,” says the speaker in Psalm xxii. 6.
“ /am that crazvling reptile',' cries the Osirian in the eighth abode.'^
This is said “ in the place of dismissing peace, the great and terrible place
of the waters." Again we read, “ The channels of waters were seen
and the foundations of the world were discovered at thy rebuke, O
Lord, at the blast of the breath of thy nostrils.” ® “ He sent from
above, he took me, he drew me out of many waters. He delivered
me from my strong enemy, and from them which hated me.” ° “ Thou
didst divide the 'sea by thy strength ; thou brakest the heads of the
dragons in the waters. Thou brakest the heads of leviathan in pieces,
and gavest him to be meat to the people inhabiting the wilderness.”
The Osirian exclaims: ‘‘Hail! thon who art over the gods. Hail!
thou who hast cut in pieces the Scorner and strangled the Apophis."
Horus smites the wicked, the enemies of Osiris. “ Horus smites off
their heads to heaven for the fowls ; their thighs to the earth for wild
beasts, to the water for the fishes."
The subject-matter of the Ritual is obvious in the Second Psalm.
It is the parallel to the assembling of the Typhonian Sami, who set
themselves against the anointed son, Horus, and against Osiris, the
lord and father. The wicked conspirators are represented by the
heathen, and the netherworld by the uttermost parts of the earth.
* Ps. vii. 14-15. 2 Pg, ixxiv. 20. 3 Ps.xxii. 16.
* Ps. XXV. 15. 5 Ps. cxxiv. 7. « Ps. xli. 9.
^ Ch.cx. 8 Ps. xviii. 15. 8 Ps. xviii. 16, 17.
Ps. Ixxiv. 13, 14. 11 Ch. XV. 12 Ch. cxxxiv.
Egyptian Origines in the Hebrew Scriptures.
97
The opponents say, “ Let us break their bands asunder and cast away
their cords from us.” In the Ritual the conqueror of the Apophis and
the Sami says; "'Apophis is overthroxun, their cords hind the south,
north, east, and xcest. Their cords are on him. Akar has overthroxon
him ; Har-ru-bah has knotted him. The sun is at peace; he gocth forth
in peace. The Apophis and the accusers of the sun fail."^ " Kiss the
Son, lest he be angry,” says the Psalmist. “ Give ye to him glory,
ascribe ye it to him,” says the Osirian.^ In a moment of e.xultation
the Psalmist exclaims, “ The heathen arc sunk down in the pit they
made; in the net which they hid is their own foot taken.”a The
word Gevi ('1J), rendered heathen, answers to the Egyptian Khcfi,
who are the godless, the Typhonians, the liers-in-wait of the
Amenti, the conspirators against the solar god. They are the Khefi
because in the abyss of the north, the lower region, and thus the
name applies to the people of the isles of the north, or the hinder
part (u).
“The kings of the earth take counsel together against the Lord
and against his Anointed,” in the Psalm ; and in the Ritual these are
the Typhonian Sami, who conspire against Osiris, the Lord, and his
anointed Son, Horus, who is called the anointed, the holy child, the
redeemer, the justifier, the lord of life and eternal king. It is said,
“ He secs his father Osiris. He makes a xoay through the darkness to
his father Osiris. He is his beloved, he has come to see his father
Osiris ; he is the son beloved of his father.” ^ The Messiah ® is made
to identify himself with the Anointed Son rn the Psalms. “ All
things must be fulfilled which were written in the Law of Moses,
and the Prophets and the Psalms, concerning me.” This acknow¬
ledges that the nature of the Messiahship and the terms of its
fulfilment must be in accordance with those of the Psalms and the
“volume of the book written of” the Messiah therein referred to.
We read,® “When he bringeth in the first-begotten into the world he
saith. And let all the Angels of God worship him.” But in what
Scriptures The passage is not found in the Hebrew at all; it was
added by the Seventy, the Greek translators, and the writer of this
Epistle quotes from their version. It was interpolated from other
scriptures extant in Egypt. Among the mystical phrases addressed
to Horus in the Ritual is, “ The one ordering his name to ride the gods
(or angels) is Horus, the son of Osiris, who has made himself a ruler
in the place of his father Osiris.” And when Osiris makes his trans¬
formation into Horus, his son, as a hawk of gold, it is said, “ Osiris
made the generation of Horus ; Osiris figured him. How was he more
dignified than those who belong ' to the beings of light, created xvith
him ? ” 7
' * Ch. xxxix. 2 ch. xxxix. 3 Ps. ix. 15.
* Ch. ix. Birch. ^ Luke, xxiv. 44. c Heb. i. 6.
^ Ch. Ixxviii.
VOL. II. II
98
A Book of the Beginnings.
The prayers put into the mouth of David are uttered by Horus or
some other form of the sun-god in the original writings of which
Taht is the composer. It is the Son, the Anointed of the Lord,
who is properly the speaker, as in Psalm xiii., where he asks, “ How
long shall mine enemy be exalted over me ? ” The enemy triumphed
in turn over the sun-god during the passage of the darkness, and the
change from the old cycle to the new. The cry of the cross is the
same as the cry of the crossing, " My God, my God, why hast thou
forsaken me ‘ uttered by the Redeemer in the depths, the suffering
sun of the underworld, the sun who was represented by the reptile
(Ref) writhing through the sloughing condition, whose cries are again
and again recognizable in the Psalms. “ I am poured out like
water.” ^ He is despoiled of his strength and stripped of his glory.
“ They part my garments among them, and cast lots upon my
vesture.” ^
One form of the divine sufferer is Har-pi-Khart. Kart means silent
as well as child. Har-pi-Khart is the dumb god, who opens not his
mouth, but points to it significantly. This is the speaker in Psalm
xxxix., who says, “ I was dumb with silence. I held my peace from
good, and my sorrow was stirred.” “ I was dumb, I opened not my
mouth, because thou didst (it).” This was in presence of the wicked,
the enemy.
Psalm Ixix. is entitled “To the chief musician upon Sheshenim,”
and this is expressly a cry from the troubled region of Sesennu. It
is a prayer for salvation from the overwhelming waters; and here it
should be pointed out that Seshenin (Eg.) is the name of the lily-
lotus, on which the young solar-god was up-borne from the mire of
the region of Sesennu. One of the transformations in the metamor¬
phosis^ is into the lily-lotus of the sun. The vignette shows the head
of the god issuing from the flower. The suffering Horus is likewise
borne up out of the waters upon the lotus. At Denderah, Horus
issuing from the Lotus-flower is designated the " living Soul of
Atum.” “
In the Psalm the cry is, “ Save me, O God; for the waters are come
in unto (my) soul. I sink in deep mire (or the mire of the depth),
where (there is) no standing. I am come into deep waters, where the
floods overflow me.” “ Deliver me out of the mire, and let me not
sink .... let not the waterflood overflow me, neither let the deep
swallow me up, and let not the pit shut her mouth upon me.” That
is the sun of the waters in the Tes, the mire, or primordial matter, as
represented by Har-pi-Khart on the lily; the breather out of the
waters called the “ Lt/j/ of the nostril of the Snn." “I am weary of
my crying ” expresses the same character as Remi the weeper, of
whom more hereafter.
‘ Ps. xxii. I. • Ps. xxii. 14. 3 ^xii. 18.
’ Cli. Ixxxi. ■’ Mariette, Denderah^ ii. pi. 48, 49.
Egyptian Origines in the Hebrew Scriptures.
99
The miry clay is one of the Talmudic names of hell, corresponding
to the Egyptian lake of primordial matter, which in the ritual be¬
comes the miry pool of the damned. Says the Osirian in this place,
after struggling through, “ / stand and come forth from the mud." ‘
Osiris was the good shepherd ; he carried the crook in his hand.
The Psalmist exclaims, “ The Lord is my shepherd, I shall not want ;
he maketh me to lie down in green pastures ; he leadeth me beside
the still waters ; ” ^ the Lord is Tzer, the rock ; out of this rock flowed
the pure waters. “ A ivcll or floiu comes out of thy mouth^' says the
speaker, in the Book of the Dead. “ The raging bulls have not been
stopped. I pass by them. I lie down. I go to him ivho dwells in the
fields traversing the darkness. I have seen my quiet Lord."
“ Thy rod and thy staff they comfort me,” ^ cries the Psalmist.
The User was borne in the hands of the Egyptian gods; it was
their staff and rod of power. “ Thou preparest a table before me in
the presence of mine enemies ; thou anointest my head with oil; my
cup runneth over,” ^ is said by the Psalmist.
“ I have received food off the table, and drunk libations at the even¬
tide. I have come to those who are in the horizon with joy , glory has
been given to me by those who are in the gate in this mortal body," is
said by the spirit who has just passed through the enemies in the
valley of the shadow of death, and is rejoicing over his deliverance.®
“ He maketh my feet like hind’s (feet), and setteth me upon my high
places.”
It is “ God that girdeth me with strength, and maketh my way
perfect.” ®
“ My face is in the shape of the divine hawk {the soaring bird of soul).
My hind quarters are in the shape of a hazvk. I am the prepared by
his Lord. I go forth to the gate [his way). I have seen Osiris. I am
wrapped up by his hands." ^
“ Thy right hand hath holden me up, and gentleness hath made
me great.” ®
“/ have seen my quiet Lord." ®
In correspondence with these words spoken by the Horus or Soul
in the depths we And, “ I have seen my father Osiris. I have been
made and emaned from his nostril." This is Horus of whom it is
said, “ his hand is strong against his enemies, supporter of his father,
snatched from the ivaters of his mother, striking his enemies, cor¬
recting the aggressors."
Some fragments of the books of Taht have descended to us in the
Divine Pymander of Hermes Trismegistus}'^ In these Taht is called
* Ch. xcviii. “ Ps. xxiii. i, 2. 3 xxiii. 4.
* Ps. xxiii. 5. 3 Ch. Ixxix. c pg, xviii. 32, 33.
^ Ch. Ixxviii. * Ps. xviii. 35. '■> Ch. Ixxviii.
Translatecj into English by Dr. Everard. Also Hermis Trismigistc. Tra
duction compl^ite, par Louis Mdnard, with divers additional fragments.
H 2
lOO
A Book of the Beginnings.
the son of Saturn,' and in the Ritual he is Taht, otherwise Sut, who
was the first form of Hermes. Other notes of genuineness might be
cited. In introducing the Hymn of Regeneration, Hermes instructs
Taht, and says, “ O Son, do thou, standing in the open air, worship,
looking to the North Wind about the going down of the Sun, and to the
South luhen the Sun ariseth," which is according to the earliest orienting,
when the two/Heavens were North and South in the pre-solar reckoning.
This Hymn, or Holy Speecli, is one of the Psalms of Taht.
‘'Let all the Nature of the ivorld entertain the hearing of this Hymn.
Be opened, 0 Earth, and let all the Treasure of the Rain be opened.
You Trees tremble not, for I ivill sing, and praise the Lord of the
Creation, and the All, and the One.
Be opened you Heavens, ye J Vinds stand still, and let the immortal
Cirele of God reeeive these words.
For I ti'ill sing, and praise him that ereated all things, that fixed the
Earth, and hung up the Heavens, and eommanded the sxveet Water to
come out of the Ocean, into all the World inhabited, and not inhabited,
to the use and nourishment of all things, or men.
That commanded the fire to shine for every action, both to Gods and Men.
Let us altogether give him blessing, zvhich rideth upon the Heavens,
the Creator of all Nature.
This is he, that is the Eye of the ]\Iind, and Will; accept the praise of
my Powers.
0 all ye Powers that are m me, praise the One, and the All.
Sing together with my Will, all you Pozvers that are in me.
O Holy Knowledge, being enlightened by thee, I magnify the intelli¬
gible Light, a7id rejoice in the Joy of the Mind.
All my Powers sing praise with me, and thoji my Continence, sing
praise my Righteousness by me ; praise that zvhich is righteous.
O Communion zvhich is m me, praise the All.
By me the Truth suigs praise to the Truth, the Goodpraiseth the Good.
O Life, O Light, from us unto yozi comes this praise and thanksgiving.
1 give thanks unto thee, O Father, the operation or act of my Powers.
I give thanks unto thee, O God, the Power of my operations.
By me thy Word sings praise unto thee, receive by me this reasonable
{or verbal) Sacrifice in words.
The powers that are in me cry these things, they praise the All, they
fulfil thy Will; thy Will and Counsel is from thee unto thee.
O All, receive a reasonable Sacrifice from all things.
O Life, save all that is in us ; 0 Light enlighten, 0 God the Spirit;
for the Mind guideth {or feedeth) the Word: 0 Spirit-bearing Workman.
Thou art God, thy Man crieth these things unto thee, by the Fire, by
the Air, by the Earth, by the Water, by the Spirit, by thy Creatures.
From eternity I have found {means to) bless and praise thee, and I
have what I seek ; for I rest in thy Will."
' Book iv. ver. 14.
Egyptian Origines in the Hebrew Scriptures.
lOI
But, to return to tlic Hebrew writings. In the Book of Job, the
palace of the prince of glory is juxtaposed with the Mishkan of
the wicked.^ “Ye say, ‘Where (is) the house of the prince.^ and
where are the dwelling-places of the wicked ? ’ ” The house of the
prince in the Ritual is called the Palace of the Great House, in the
region of the hill. The dwellings of the wicked were in the ten Kars
or hells of the damned. The Meskhen was the Purgatory.
The son, as Repa and heir-apparent, the prince of peace, the
anointed one, had various impersonations in Egyptian mythology,
as Horus, Khunsu, and lu-em-hept. One of these is represented
in the Hebrew mythology by Solomon, the son of David. Khunsu,
in relation to Taht or the moon, is the lunar son, who fulfils and
completes the double circle of sun and moon. As the solar son
he is the child of Amen-Ra. Taht bears on his head the half
circle of the moon; Khunsu carries on his the full round.- He is
the fulfiller. And this is the significance of Solomon’s name.
Shalom (o'PtJ') means to complete, finish, bring to an end, perfect
the whole work begun by some forerunner supposed to be the ante-
type. The meaning of peace is subsidiary to and dependent on this
sense of perfecting some work, and completing and finishing the
whole. This is done by the son Khunsu, in fulfilling the soli-lunar
circle at the vernal equinox. One of Khunsu’s titles is Nefer-hept.
Hept means peace ; Nefer may be read the good, perfect, plant,
youth. The Nefer-hept is really the Hebrew prince of peace, or, as
Solomon is designated in the Song of Songs, “ the king to whom
peace belongs.” He is also called the “ king of peace with the crown.” ^
And as Nefer is the crown, Nefer-hept is the crowned of peace,
ie. the king of peace, synonymous with Solomon, the king of peace
with the crown.
The seventy-second Psalm is called a Psalm for Solomon, and the
speaker says, “ Give the king thy judgments, and thy righteousness
to the king’s son.” ^ Taht was the signer of the sentences passed on
the souls of the dead in the hall of the Two Truths. And in praise
of the son it is proclaimed with great appropriateness, “ In his days
shall the righteous flourish so long as the moon endureth.” ^ That is
the primary imagery. “ I will make the horn of David to bud ; I
have ordained a lamp for mine anointed.”/ The horn of the new
moon is borne by Taht ; the lamp of the full moon by Khunsu. It
cannot be shown that Khunsu was considered to be the son of Taht,
although he is the lunar child, and carries the full moon on his head ;
but the son in whom the soli-lunar types were both united was
Khunsu, the prince of peace, who in the Hebrew myths is Solomon,
the son of David.
Jeremiah (xxiii. 5 , 6) exclaims : “ Behold, the days come, saith the
‘ Job, xxi. 28. In llio Sohar.
® V. i. ■* V. vii. Ps. cxxxii. 17.
102
A Book of the Beginnings.
Lord, that I will raise unto David a righteous branch, and a king
shall reign and prosper, and shall execute judgment and justice
in the earth. In his days Judah shall be saved, and Israel shall dwell
safely: and this is his name whereby he shall be called, Jahveh-Tzid-
kenu,” rendered, the Lord our righteousness. It has been hitherto
assumed that TziDKENU was to be derived from pnv, with suffix
pronoun 13 (enu) for “our.” Thus, if we read Jahveh as the lord,
Jahveh-Tzidkenu is the lord our Tzidek, as in the name of Melchize-
dek. But there are two passages^ referring to Jehovah-Tzidkenu.
In the first there is to be a king, who is the branch, the Egyptian
Repa, called Jehovah-TziDKENU, and in the second it is Jerusalem
which is to be called TziDKENU, the passage being literally, “and
this he shall call her, Jehovah-TziDKENU.” Jerusalem can hardly
be designated the Lord our Righteousness as well as the Branch !
Therefore we need a form of the word which will include both in
its meaning. This may be found in the Egyptian as SUTKENNUI.
^ ^ O ^ (| (| H
St kn n u i
Sutkennui has the meaning of accompanying, conjoining, going
together.^
TziDKENU, on any interpretation, applies to two personages and
sexes, and these can be derived from the name, if Egyptian, for
Sut expresses the necessary conjunction and going together, and
Kennu is the name of both the child and a concubine. Sut, the
child, was accompanied by the genitrix long before the father¬
hood was established, the self-begotten being the earliest form of the
divine son. But now the son and the mother are to be called after
the husband and father as Jehovah-Tzidkenu. In one sense Jehovah-
Tzidkenu would be Jehovah in conjunction with Jerusalem. In
another, the Tzidkenu would be the feminine, accompanied by the
male god, the mother of the son, she who goes with him. The
genitrix is a necessity here, as this son is to be the begotten one, the
anointed, the son of the father, not merely that effeminate child of
the mother who was the earlier type.
A son is to be born of David in Jerusalem, which represented the
Mount of the Equinox, and there the luni-solar child was to be
brought forth at the place of the luni-solar conjunction as Sut¬
kennui. The conjunction occurred where the sun, moon and star
of Horus met in the sign of the vernal equinox, as the Trinity in
unity. This can be read by the mythology, with David as the
representative of Taht. Taht was the moon-god, who built the ark
* Jeremiah xxiii, 6, and xxxiii. i6, margin.
^ Papyy-us, Barker, 217, Brit. Miis.
EGvn'iAx Origines in the Hebrew Scriptures. 103
of the lunar zodiac and established the month of the moon, Taht
is followed by a moon-god Khunsu, who is the child of both sun and
moon, the divinity of soli-lunar time. Khunsu is the Prince of Peace,
or Nefer-Hept. The Hebrew Khunsu is Solomon the son of David,
the promised luni-solar son. And here the Egyptian SUTKENNUI, to
accompany, is in perfect accordance with the typology. The son was
always of a twofold nature, whether stellar as Sut, or solar as Horns,
but the blending of the soli-lunar types in one, as Khunsu, was a par¬
ticular form of accompanying and of presenting the twin nature of
the Tzidkenu BifoRMIS; it was the latest and most perfect fulfil¬
ment of the sonship in which the dual nature was reproduced.
Khunsu was the branch personified, in token whereof he carried the
branch of the Thirty Years, the number of the Messiah-Son. The VUL¬
GATE renders the branch ^ by Oriens, that is Horus of Egypt, the
solar form of the son. But the branch of David promised to him, in
the character of Taht the moon-god, is the soli-lunar son who was
Khunsu, the Nefer-hept or Perfect Peace in Egypt, and Solomon in
Israel. The allegorical nature of the passage and its celestial relation¬
ship is proved by what follows respecting the land of Egypt and the
north. The days are to come when they shall no longer say, the
Lord led them up out of Egypt, but out of the North.
The north is Khcpt, the Egypt of the heavens, and the allusion is
to the beginning in and with the north, the Great Bear and the super¬
seding of Sut by Taht who was again followed by Khunsu the luni-
solar son, as the branch of Amcn-Ra and Maut.
When the wonderful child is born to Lamech in the Book of Enoch,-
Enoch says, “ the Lord will effect a new thing upon the earth.”
The Wonderful Child in this instance was Noah, who initiated the
new order of things after the fall in heaven and the flood on earth.
The first of these ivonderfuls (d'n’?d) was Sut-Anush, the wolf-hound or
dog-star type of the son, the earliest male builder of the celestial
temple. Next came Sut-Har, the sun-and-sirius type ; then Taht
the lunar type, and lastly Khunsu who united the lunar and solar
cycles in one cult, as did lu-em-hept in another, and Solomon
in Israel. Each of the last three was a re-builder of the temple in
heaven, the perfecter of the work begun by their predecessors.
So far from this being matter of prophecy applying to Jesus Christ,
it had been already fulfilled in Khunsu, the Egyptian TziDKENU or
double god, who, according to Macrobius,® was primeval among the
Egyptians, but who is stated by Herodotus to belong to the order
of the twelve great gods of Egypt. He appears on a tablet of the
eighteenth dynasty which was found by General Vyse in the quarries
of Tourah, \yhere he is called the eldest son of Amen.
The Hiram King of Tyre, who in the Hebrew myths and masonic
mysteries is associated with Solomon as co-builder of the temple, is
‘ Zech. vi. 12. Ch. cv. 3 Satum, i. 20.
104
A Book of the Beginnings.
doubtless a form of the Har, Horus, Oriens, the solar half of the luni-
solar god found in Khunsu ; this is corroborated by the conjunction
of Solomon and Hiram, in fitting out the fleet for India or the south
(Khentu). Another personification of the Har-Sun may be found in
Solomon’s brother Adoni-Jah, who is Jah-Adonai, the Hebrew solar
Adon.
Solomon is reputed to have made gold as common as stones in the
streets of Jerusalem. It was the same moonshine and solar gold,
however, that the Gaelic Khunsu, Con, stole from the giants in the
underworld, the golden light which they brought up after vanquishing
the powers of darkness.'
David continues the character of Taht in several directions.
Taht, who supports the right shoulder of Osiris" in Skhem, or
the Khem (shrine), is also the opener of the door of the shrine,
called Skhem, or the Khem.^ This character of Taht, as the
opener, is typified by the key of David. “ And to the angel of the
church in Philadelphia write ; These things saith he that is holy,
he that is true, he that hath the key of David, he that openeth, and
no man shutteth ; and shutteth and no man openeth.” ^ This was the
two-faced Janus who carried the key, and was called the opener and
the shutter, Patulcius and Clusius. The key of David is spoken of
by Isaiah ^ as being committed to Eliakim, the son of Hilkiah.
“ And the key of the house of David will I lay upon his shoulder ;
so he shall open, and none shall shut; and he shall shut, and none
shall open ; and he shall be for a glorious throne to his father’s house,
and they shall hang upon him all the glory of his father’s house.”
It may be noted that Eliakim corresponds to Har (Ar or El) of
the shrine, the Egyptian Khem ; he shuts the shrine which his
brother Har, the younger, opens, and these two in unity are the
shutter and opener who is personified in Janus. The place of
shutting was in Skhem ; that of opening in Apt, the birthplace, on
the horizon of which the mount of peace, Aru-Salem, and Bethle¬
hem as the house of David, formed the dual image corresponding to
the Two Truths, two bringers-forth, two horizons, two Horuses, or
the dual luni-solar Khunsu.
In the Midrash Tillim ® there is a Hebrew legend, which relates
that David was once keeping his sheep when he was carried up to
heaven on the back of a colossal rhinoceros, and delivered from his
perilous position through the help of a lion. Whereupon he vowed
to build a temple to God that should be of the dimensions of the
' The present writer is not concerned to deny that there ever was an historical
Hebrew David or Solomon. These are common names in Israel. All he has to
do with are the earliest personages so named, and these he holds to be entirely
mythical. The first twelve tribes that Solomon reigned over were zodiacal, and
the Riddles (m'n), said to have been extant in the time of Josephus, doubtless
belonged to the astronomical allegory. Cf. Psalm Ixxviii.
* Rit. ch. i. 3 Rey iij 7 4 xxii. 20-24. * Fol. 21, col. 2.
Egyptian Origines in the Hebrew Scriptures. 105
animal’s horn. It has been imagined that the Rabbinical writers based
this on the passage in Psalm xxii. 21 : “Save me from the lion’s
mouth: for thou hast heard me from the horns of the unicorns.
The present writer sees in it one of those fragments of Egyptian
mythology found in the Talmudic writings in the same stage of
decadence as our folklore and faeryology. David is the Hebrew
Taht, the moon-god, who in the Ritual ^ takes credit for first building
the ark of Sekari, i.e. of forming a zodiacal circle, which afterwards
became solar. An enormous horn was the type of Typhon, the
unicorn or hippopotamus, and is often alluded to. Sut-Typhon
preceded Taht as the time-keeper and announcer in heaven under
the types of Sothis and the Great Bear. Also it can be shown that
Typhon, the genitrix, as Ta-urt was continued in Astarte, the horned,
as a lunar goddess, who preceded Taht, the male divinity of the
moon. David borne on the back of the image of Typhon is the
exact replica of Taht, otherwise or formerly Sut ; ^ and when the
circle was made, and the first four cardinal points were established,
the lion was keeper of the corner where the sun was at the beginning
of the year of the inundation ; and this sign was a starting-point for
Taht, or David, in building the new temple of the heavens, formed
of the twenty-eight lunar signs. But when the luni-solar zodiac,
or temple, was built, we find Taht seated in the sign of Cancer, as
Hermanubis, at the place of the summer solstice. The final temple of
the heavens was finished by Solomon, or Khunsu, the luni-solar son,
according to the pattern left him by David, or Taht. He filled in
and completed that which had been previously outlined. The same
mythical matter may be found in the contention of our “ Lion and the
Unicorn,” who fought each other for the supremacy until they became
reconciled at last in their embrace of the British Crown. The
Lion is supposed to have beaten the Unicorn, whether the struggles
were “ up and down ” the garden or the town.
A Rabbinical tradition affirms that before the destruction of the
Temple the Holy One played with Leviathan, but since that event
He plays with it no more. This is supposed to mean a temple built
in Jerusalem, but refers to the Temple in the Heavens. The Holy
One was the Manifested the Anush who was first of all Sut, the
son of Typhon, of whom Leviathan, the female monster dwelling in
the deep, was one type.® The earliest temple was that of Sut
Typhon.
The Talmudic traditions go back to the first time and circle of
the Great Bear, which was represented by the rhinoceros, hippopo¬
tamus, or Unicorn. Next the lion identifies the point of commence¬
ment in the Egyptian sacred year. David’s temple was that of
Taht, the lunar measurer, and Solomon’s represents that of Khunsu,
or luni-solar time. The full moon carried on the head of Khunsu
^ Ch. i. a Rit. cli. xlii. 3 of Enoch, ch. Iviii. 7.
io6 A Book of the Beginnings.
still determines the time of Easter, or Astarte, in what may be
truly termed the Sabean-luni-solar year of the metonic cycle, and
the golden numbers of the English Book of Common Prayer.
The names of Taht and David are similar without being identical,
and this also can be explained by their different relationship to the
double light, Taht, whose full name of Tahuti, shows he was the
bearer (Ta) of the Huti, the type of a dual light, from Hu, light,
and ti, two, or to duplicate. The Huti is a winged disk. The first
winged disk is lunar. Two ibises are given to Taht in the “ Destruc¬
tion des Hommes par les Dieux,”' and these e.xplain the sign of a
double-winged disk, which at times accompanies the name of this
god. The duality applies to the two halves of the lunation. The
luni-solar Hut (Huti) symbols another duality, that of the sun and
moon conjoined, as they were in Khunsu. This blending of the two
in one was represented by the Teb-Huti or winged disk, the emblem
of the lord of heaven and giver of life. Khunsu, with the head of the
solar hawk bearing the lunar disk, is equivalent to the sign of the
Tebhut or winged disk, only he belongs to another divine dynasty.
The Tebhut, is the type of HlU and the later lu of the Atum cult.
In Ta-huti the dual light is lunar. In the Tebhut both lunar and
solar lights are conjoined. David represents the two blended together
in one, which is the meaning of his name of the Joiner, Uniter,
or the United, and so this name of nn is the equivalent of Tebhut,
Tevhut, Tahut, or Taht, with the duality of Taht expressed by the
two halves of the lunation, and that of David by the luni-solar unity,
as it was in lu of the Atum cult.
This duality was finally represented by the Son, who had both father
and mother, as the second Horus of the Osirian cult; Khunsu, the
luni-solar son of Amcn-Ra and Maut, and by lu the son (Su), the
lu-su, son of Atum and lusaas, at On in Egypt, the lu-em-hept, who
comes with peace, and is the Solomon of that dynasty.
Another Egyptian form of the mythical father and son is found in
Ptah and Turn, also in Turn and his son lu-EM-HEPT, he who comes
with and brings peace, as lu means both to come and bring. He is
the issue of Neb-hept, the lady of peace. lu-em-hept, as the Repa,
is the prince of peace, identical by title with Solomon, called the son
of David.
In some respects lu-em-hept, who was also a form of the dual son,
offers a better original for the mythical Solomon, the Solomon known
to the Freemasons, for example, than even Khunsu. He was the
preacher who reappears in the Hebrew writings as Ecclesiasticus.
“ I have heard the words of lu-em-hept and Hartataf. It is said in
their sayings,
“ After all, what is prosperity ? Their fenced walls are dilapidated.
Their houses are as that which has never existed.
' See Bid. Arc/i. vol. iv. pt. i. p. 15, note.
Egyptian OpxIgines in the Hebrew Scriptures. 107
“ No man comes from thence, who tells of their sayings, who tells of
their affairs, who encourages (?) our hearts. Ye go to the place
whence they return not. Strengthen thy heart to forget how thou
hast enjoyed thyself. Fulfil thy desire while thou livest. Put oils
upon thy head, clothe thyself with fine linen adorned with precious
metals, with the gifts (?) of God. Multiply thy good things ; yield to
thy desire, fulfil thy desire with thy good things (whilst thou art)
upon earth, according to the dictation of thy heart. The day will
come to thee, when one hears not the voice, when the one who is at
rest hears not their voices {i.e. of the mourners). Lamentations de¬
liver not him who is in the tomb.Feast in tranquillity, seeing
that there is no one who carries away his goods with him. Yea,
behold, none who goes (thither) comes back again.” ^
These are some of the sayings of the Preacher known to us in
Ecclesiastes, ascribed to King Solomon.
"Go thy way, eat thy bread with joy, and drink thy wine with a
merry heart, for God now accepteth thy works. Let thy garments
be always white, and let thy head lack no ointment .... for there is
no work, nor device, nor knowledge, nor wisdom in the grave whither
thou goest.” -
The Egyptian theme is that of the words which Herodotus tells
us were pronounced at feasts when the mummy image was carried
round and presented to each person with the expression, " Look upon
this ! then drink, and rejoice, for thou shalt be as this is.”
The song in the Harris Papyrus (500) is said to be taken from the
House of King Antuf, and must therefore be as early as the eleventh
dynasty.
How ancient are some of the Egyptian Books of Proverbs and
collections of wise sayings may be partially gauged by the most
ancient book in the world, the precepts and maxims of Ptah-hept in
the Prisse Papyrus, which dates as far back as the time of King Assa-
Tat-Ka-Ra ® of the fifth dynasty. It is betwixt five and six thousand
years old, and, at that distance of time, appeals to the authority of
the ancients just as we may appeal to IT as a venerable work of an¬
tiquity. In this same Papyrus (Prisse) is also found the 5th command¬
ment of the Mosaic Law : “ Plonour thy father and thy mother” with
the promise annexed “ that thy days may be long in the land.”
The Apocryphal Book of Ecclesiasticus called the Wisdom of
Jesus, the Son of Sirach OR Ecclesiasticus, is admitted in the Prologue
to be an Egyptian work brought out of Egypt. Here the Preacher
is identified as Jesus. In the Hebrew collection the Preacher be¬
comes the typical wise man, as Solomon, or Ecclesiasticus. The
Solomon, whose name signifies Peace, is one with lu-em-hept, who
approaches with peace, to whom the wise sayings are attributed”
' Trans, of the Society of Biblical Archcrol. vol. iii. p. 386.
^ Ecc. ix. 7-10. ^ Brugsch, PI. iv. scutcheon'40.
io8 A Book of the Beginnings.
in Egypt. In the Wisdom of Solomon it is written, “ In the long
ga 7 'inent was the whole world.” ^ The long garment is typical
of the learned, the Ecclesiastic. And lu-em-hept is portrayed on
the monuments as the wearer of the long garment ; he is Ecclesiasti-
cus, the Preacher, or Word, personified. The Book of Ecclesiasticus
is the “ ivisdoin of Jesus the son of Sirach." The account rendered
of it in the “ Prologue made by an uncertain Author ” is that this
Jesus was the son of Sirach, who was also a son of Jesus, the grand¬
father of Jesus. On one particular line of descent in the divine
dynasties Ptah is called “ Atef-Atef,” father of the fathers of the gods.
His son Turn is the divine father, and lu-em-hept is HIS son. Thus
we have the grandfather, father, and son. But Ptah as a son was the
first Jesus on this line of descent, that is the lu-su, or son who comes.
He is the lu or Au in the form of an embryo. Ptah is the father of
Turn the second lu-su, and thus genealogically lu-em-hept, the third
Jesus, is the grandson of Ptah in Egyptian mythology. This relation¬
ship of lusu to Ptah is manifested in a prayer of Jesus the son of
Sirach,^ “ I called upon the Lord the Father of my Lord ; ” this was in
trouble, when he called from the "depth of the belly of hell,” or in
passing through the Amenti. The true reading of this is, I, lu-su,
called upon Ptah the father of my father Turn, the Lord of An. He
had been in the “ depth of the belly of hell,” his life was “ near to the
hell beneath,” that was in the solar passage through the Amenti or
Hades, where lurked the liers-in-wait, and Sut or Satan the Apophis
was the accuser, and utterer of " lying words.” The accusations
against him are made by the “unclean,” the “unrighteous” tongue
of Typhon, just as in the Ritual.® This is in a prayer of Jesus or
lusu, he who comes from the belly of Hades in the new birth.
lu-em-hept, he who comes with peace, then, is claimed to be a pro¬
totype of the Jewish Solomon, the impersonation of peace. “ Solomon
reigned in a peaceable time. God made all quiet round about him,
that he might build an house in his name, and prepare his sanctuary for
ever. How wise wast thou in thy youth. Thy soul covered the whole
earth and thou filledst it with dark parables. Thy name went far into
the islands, and for thy peace thou wast beloved.”^ Of lu-em-hept
(or Nefer-Tum) the gods say, “ Hail to thee coming, approaching in (or
with) peace.”®
In an inscription copied by M. Dumichen ® it is said that a certain
part of the Temple of Edfou was “ restored as it is in the book of the
model of a temple composed by the Chief Kher-heb, Prince lu-em-
hept, eldest son of Ptah.” In this inscription the Kherheb or modeller
of the Temple, the original designer, would be lu-em-hept, to whom
various arts and sciences were ascribed, including poetry, healing, and
building. And in this we have another prototype of Solomon as the
1 xviii. 24. - Ecc. li. a Ecc. ch. li. 5-10.
^ Ecc. xlvii. 5 (-1, jj G Tetnpel Inschriften, i. PI. 97.
Egyptian Origines in the Hebrew Scriptures. 109
builder of the Temple in Israel according to a book of the model
ascribed to David.
One more quotation will show that the canonical writings in which
Wisdom figures as the chief character are of Egyptian origin, and not
only those that have been excluded as Apocrypha. In this passage
wisdom is personified as Hathor, who is nearly one of the oldest of
Eg>^pt’s divinities. It is but a fragment, but all essence of the kind
of utterances assigned to Solomon and lu-EM-ilEPT the Preacher.
“ I walked in the way of Hathor, her fear was in me (Jit. my limbs).
My heart bid me to do her pleasure. I was found acceptable to her.”
“ When I was a child, not knowing how to declare the truth {i.e.
distinguish good from evil, truth from falsehood) my heart bid me
adopt the sistrum (/>. the badge of Hathor). God was pleased with
it, the good ruler made me rejoice, he gave me this gift to walk in his
way (or according to his rule).
“ Lead your wives to her truly to walk in the ways of the queen of
the gods ; it is more blessed than any other way; lead them in her
way.” ^
Celsus, as reported by Origen, refused to admit the antiquity of
the Hebrew Scriptures, and affirmed that they were borrowed from
the Egyptians. Much more might be added to show that they
contain reproductions of the most ancient Hermean matter. In
the first chapter of the Ritual we read : “ Oh, openers of roads !
oh, guides of paths to the sold made in the abode of the Osiris !
open ye the roads, level ye the paths to yourselves for the Osiris." *
This is the voice of him that crieth in the wilderness referred
to and quoted by Isaiah“The voice of him that crieth in the
wilderness, prepare ye the way of the Lord, make straight in the
desert a highway for our God. Every valley shall be exalted
(levelled upward), and the crooked shall be made straight, and the
rough places plain.” In Isaiah we only get the symbolical language
with no clue to the subject-matter, and so it was held to be prophecy.
This is assumed to be applicable to John the Baptist, and when we
come to the Gospel of Matthew we find the actual proved by the
prophetical, whereas the voice of one crying in the wilderness, and the
very words it uttered, belong to the solar allegory, and are written
in the first chapter of the Ritual, called the “ Manifestation to
Light.” The scene is in the Hades, the wilderness of the under¬
world. The messenger is Taht, who accompanies the Horus
through the desert of the dead. He is the mouth of the gods
whereby the promises to souls were announced and made known,
as Isaiah has it, by the “Mouth of the Lord.”^ It is by Taht,
who is the Mouth of the Lord, that the deceased addresses the
gods in the appeal to make the paths straight and level up to
^ Goodwin, Trans, of the Society of Bib. Archceol. vol. ii. p. 356.
^ Birch, Rit. ch. i. 3 xl. 3 and 4. * Is. xl. 5.
I lO
A Book or the Beginnings.
the divine abode. One form or name of Taht, the messenger in
the lower world, is that of Aan, who is designated the “Preparer
of the Way of the other World,” and with whom we have, later, to
identify the messenger John as the crier in the wilderness. Enough
at present, to show that the so-called prophet is quoting the Egyptian
Ritual,—quoting the words of Taht, who is there proclaimed to be the
Messenger in the day of “ calling the world,” and who is the Mouth
of the gods personified, the announcer of Horus, the son, who is the
glory of the lord (Osiris) revealed. The so-called witness to Christ in
the Psalms, and the testimony to the Saviour in the “Prophets,” do
but refer to the anointed son, the lu-Su of Egyptian mythology,
whose nature and significance can only be understood by the matter
being once more related to the primary phenomena upon which that
mythology was founded.
Here, again, is a group of quotations from the “ Hymn to the Nile.” ^
The resemblance between this hymn and the Psalms is particularly
striking. It was written by Enna the scribe, author of the Two Brothers,
in the time of Merenptah, a supposed contemporary of Moses;—
“ He inaketh his viigJU a buckler." - He is not graven in marble." ^
“ He is not beheld!' “ There is no building that can contain him!'
“ There is no counsellor in thy heart!' ° “ Every eye is satisfied with
him!' ^
The Epistle of Jude, for instance, contains a couple of waifs and
strays from ancient writings. Jude quotes a passage from the Book of
Enoch, found in Chapter 2: “ Behold, he comes with ten thousand of
his saints, to execute judgment upon them, and destroy the wicked,
and reprove all the fleshly, for every thing which the sinful and
ungodly have done and committed against him.” Again, he says:
“ Michael, the archangel, when contending with the devil, he disputed
about the body of Moses.”*
And in the Ritual, we read,—
“ / am washed with the same water in which Un-Ncfcr {the good
bemg) washes when he disputes with Sut {Satati) that justification
should be made to Un-Nefer, the justified {Makheni)!'
One form of Horus the good being, Har-Makhu, the sun of the
horizon, is the prototype of Micha-El, the Lord of our autumnal
equinox (or horizon) called Michaelmas. His dispute with Satan
over the Osirian is identical with that of Michael about the body of
Moses. This dispute of Horus and Satan was annual.
We have the best reserved until the last. An inscription has been
copied by M. Naville from the so-called Chamber of the Cow, in the
tomb of Seti the First; it is unfortunately designated by him " The
’ Hymn to the Nile, Records of the Past, vol. iv. p. 107. • Cf. Ps. .wiii. 3.
^ Cf. Acts, xvii. 29. ^ Cf. John, i. 18. Cf. i Kings, viii. 37 -
“ Cf. Is. xl. 13-14. ' Cf. Ps. xvii. 15. ^ Jude, ix.
Egyptian Origines in the Hebrew Scriptures.
111
Destruction of Mankind,” which turns a mythical figure into modern
fact. It is one of the most precious of the creation allegories,—a
legend of the god Ra, who is said to have existed before the raising
of the firmament, or the mapping out of the heavens. The inscrip¬
tion is a portion of the “ Books of the Prophet, or Horoscopus,” of
which there were four necessary to be known. This is shown by a
rubric at the end.
When Taht reads this particular book to Ra he purifies him-self
during nine days; prophets and men must do the same. There is a
destruction of some mythical race (Rut); Ra complains that the beings
who were born of himself utter words against him. “ Speak to me," he
says to the assembled hearers, “ ivhat you zvill do in this case : behold
1 have ivaited and have not destroyed them until I shall have heard zvhat
you have to say. Behold, they are running axvay over the zvhole land, and
their hearts are afraid'.'
They answer—“ May thy face alloiv us to go, and zve shall smite those
zi'ho plot evil things, thy enemies, and let none remain among them."
The god says, “ Go as Hathor !”
This is repeated in the worship of the golden calf.' In that story
the “ Lord said unto Moses,” who was with him up in the mount, “ Go
get thee down, for thy people which thou broughtest out of the land
of Egypt have corrupted themselves and turned aside out of the way
which I commanded. It is a stiff-necked people. Now therefore let
me alone that my wrath may wax hot against them, that I may con¬
sume them.” Then follows an exterminating slaughter in the camp
of Israel. The " Lord said unto Moses, whoever hath sinned against
me, him will I blot out of my book,” and “the Lord plagued the
people because they had made the calf.”
In the Egyptian myth the destruction goes forth in the shape of
Hathor the goddess whose type was the heifer with the gilded horns,
the Golden Hathor who was the lady of mirth and music and the
dance,^ who held the cords of love, and drew all hearts to ” rise up and
play" whilst beating time on the tambourine. In the Hebrew adapta¬
tion Hathor or the golden calf is made the cause of the destruction,
the rc-writers being desirous of turning a moral by means of the
myth.
“ Go as Hathor',' and “ the goddess started, ordered to destroy men
during three days of navigation!' She smote the men over the “ zvholc
land." The god Ra says, shall prevail over them and I shall com¬
plete their ruin." And during several nights there zvas Sekhet tram¬
pling the blood under her feet far as Heracleopolis!' “ It is zvell done,"
says Ra. “ I shall nozv protect men on accoimt of this. I raise my hand
to szvear that I shall not destroy men!'
Hathor rejoices and say.s, “ I have prevailed over men and my heart is
pleased!'
^ ' Ex. xxxii. 2 Birch, Gal. p. 19.
I I 2
A Book of the Beginnings.
1
The blood that has been shed is then mixed with the juice of fruit |
to make a divine drink as in the Hindu churning of the ocean to pro- I
duce the Amrit drink of immortality. This water of life is poured out
over the fields, and the goddess came at morning and finding the
fields covered with the water she drank to her satisfaction and was
filled. The meaning of the myth must remain in abeyance at present
as unnecessary for the purpose of comparison. Suffice it that it is so
remote as to belong to the pre-creation of time, the establishing and
mapping out of the heavens and thfe making of the moon.* In cele¬
bration of this deed of Hathor, the gracious goddess heifer-headed,
the Deity commands that libations of memorial are to be made to
her at every festival of the new year, “ Hence comes it that libations
are made at the festival of Hathor through all men since the days
of old!' In the Hebrew account the calf is calcined and pounded
to powder, strewn on the water and the Israelites are made to drink of it.
Thus the festival of the heifer goddess was founded on the meaning
of the myth, and whatsoever was signified by the Water in the
original version was meant by the “ water of separation ” in the
Hebrew Ritual. Also the festival of the heifer goddess was kept in
Israel as it was in Egypt, the difference being that the Hebrews
offered the red heifer, type of Typhon, and made a water of separation
with the ashes of it. And this which is commanded as a statute for
ever 2 has exactly the same symbolical significance as the drinking of
the water with the ashes of the golden calf infused in it, and both
with the drinking of the blood and juice of fruit. Ra then repents
him of the destruction and grows weary to be with men.
The walls of the tomb have been so mutilated as to destroy or
shatter some most important parts of the inscription. Enough how¬
ever remains for us to see in dim outline that a drama of the creation
was represented briefly, and this has been expanded with numerous
details in the Mosaic record. Ra says he is so weary he cannot walk
and must have others to support him.
Then was Nut seen carrying Ra on her back. They saw him on the
back of the Cow!'
So Jahveh exults in having ridden on the neck of the fair heifer.®
So the ark of the Lord of Israel was drawn by the two milch kine.'*
The god Ra, imaged by the solar orb, was borne between the horns of
Hathor, The Hebrew Agl-ah for the heifer renders the Egyptian
Akr-ah the cow of the lower region who carried the sun across the
waters of the abyss. Ra is described as descending to earth. “ His
Majesty arrived in the sanctuary. The Cow . . , with them. The
earth was in darkness: when he gave light to the earth in the morning.
Said by the majesty of the god, Your sins are behind you, destruction of
enemies removes destruction. Said by the majesty of the god, I have
* Plates B and C. ^ Num. xix. 9. Hos. x. ii. '* i Sam. 6.
Egyptian Origines in the Hebrew Scriptures. 113
■esolved to be lifted up. Who is it tuhoin Nut will trust zvith it ? Said
by the majesty of the god. Remove me, carry me that I may see ; and the
majesty of the god sazu the inner part (of the sanctuary), and he said, I
assemble and give possession of these multitudes of men. Said by the
majesty of the god. Let a field of rest extend itself: and there arose a field
of rest. Let the plants grow there: and there arose the field of Aaru.
Aaru or Aalu is usually called the Egyptian elysium. But this is to
dissipate and dim the definiteness of Egyptian thought.
The Aahru is the house with gates, thirty-six is the number, in the
house of Osiris,^ founded on the thirty-six decans of the zodiac. The
creation of the fields of Aaru is the mapping out of the zodiacal circle.
Hence what follows; I establish as inhabitants all the beings zvhich
are suspended in the sky, the stars ! and Nut (our night) began to tremble
very strongly. Said by the majesty of Ra, I assemble there (in the
fields of the thirty-six gates) the multitudes that they may celebrate thee:
and there arose the multitudes."
Then Shu is commanded to take Nut (night) and become the
guardian of those who live in the nocturnal sky. He is depicted in
the tomb in the position of supporting the heaven of night, which is
in the shape of the Cow that carries the stars called living beings.
Next, Time (as Seb) is called into being, with his serpents, the sym¬
bols of cycles and periods, and instructions are given to him as father
in this newly-created land eternally. Then Taht is called, and his lumi¬
nary, the moon, is created in the inferior sky of night to become the
nocturnal abode of Ra. Fuller particulars of this drama of creation
will be given hereafter. For the nonce we gather that after the great
destruction the deity determines on being lifted up amongst men and
entering a tabernacle or sanctuary, and the majesty of the god saw or
entered the inner part of this sanctuary. The sanctuary is set in the
heavens, in the thirty-six decans, and is the habitation of sun, moon,
and stars, and the range of their measured courses. This is the
sanctuary imitated in the emblematic tabernacle of the Exodus after
the pattern shown in the mount. The opening of the Egyptian in¬
scription with all its lacunae is the living original of the Hebrew copy.
“ The god {Rci) being by himself after he has been established as king
of men and the gods together, there zvas .... (lacuna). His majesty
living and well in his old age. His limbs of silver, his fiesh of gold,
his articulations of genuine lapis-lazuli. There was mankind. Said by
his majesty, living and well, to his followers, I call before my face Shu,
Tefnut, Seb, Nut, and the fathers and mothers who were with me when
I was still in Nun, and I prescribe to Nun, who brings his companions
with him—bring a small number of them, that the men may not see
them, and that their heart be not afraid. Thou shalt go with them into
the sanctuary, if they agree zvith it, tmtil I shall go zvith Nun to the
"place where I stand. When those gods came, they bozved down before
^ Rit. ch. 146-7.
VOL. II.
114 A Book of the Beginnings.
his majesty himself, who spake in the presence of his father, of the elder
gods, of the creators of men, and of 'wise beings, and they spake in his
presence, saying. Speak to ns, that we may hear it." This is the
prologue that precedes the drama we have already glanced at.
“And they saw the God of Israel, and there was under his feet as
it were a paved work of a sapphire stone, as it were the body of
heaven in its clearness.” ^ Blue stone, chiefly the lapis-lazuli, was in
Egypt a divine image. The articulations of the joints, or mouth,
or both,—the hieroglyphics used might warrant the emissions, —for
the utterances are said to be of Lapis Lazuli, Maat, just as we should
say true blue. In another inscription the head of the God is of Lapis
Lazuli. Indeed the real stone was distinguished from the artificial,
as Khesbet-ma, or true blue. The blue stone was an image of the
azure heaven, a type of the eternal, made solid as it were for an
enduring foundation.
The Jewish elders saw God upon his sapphire throne; the elders
who accompanied Nun bowed down before the majesty of Ra, and
did speak in his presence. The Lord of Israel, now established
alone, gave to Moses the tablets of stone, on which the law was
written by his own hand. The “ articulations ” (or utterances) of
Ra are of “genuine lapis-lazuli,” the image of heaven in hue, and
of the texture of the eternal. The Hebrew name of the tables of
stone, Luch (m^), is the Egyptian Rekh, to speak, announce, declare,
acquaint, time, epoch. That which was the merest figure of speech
for the articulations of Ra and the true blue or genuine lapis-lazuli,
enduring Khesbet-Maat, the stone of the goddess of the Two Truths,
has been reproduced in the Hebrew fiction as two veritable stone
tablets, engraven by the hand of God Himself. “And the tables
were the work of God, and the writing was the writing of God.” -
On this blue throne has Jahveh been established, a “God by him¬
self,” as “ King of men and gods together.” He reveals Himself face
to face with Moses, as Ra calls Shu before his face, and there are
three accompanying Moses into the mount, just as Tefnut, Seb, and
Nut are with Shu in the divine presence. And “he said unto Moses
Come up unto the Lord thou, and Aaron, Nadab, and Abihu, and
seventy of the elders of Israel, and worship ye afar off, and Moses
alone shall come near the Lord, but they shall not come nigh, neither
shall the people go up with them.” In the Egyptian myth a small
number of the elders, as fathers and mothers, are to ascend with the
four. Nun takes the place of Moses, and goes alone with Shu,
Tefnut, Seb, and Nut, the four companions, into the mount. In
Egyptian mythology Shu is the son of Nun. In the Hebrew the son
of Nun is Joshua. The parentage of Nun identifies the sonship of
Shu and Joshua.
In the destruction of mankind their blood is poured out over the
1 Ex xxiv. lo. 2 Ex. xxxii. i6.
Egyptian Origines in the Hebrew Scriptures. 115
land for the length of a three days’ navigation. From this a drink
is to be concocted for the gods by mixing fruit with the blood.
“ Said by the majesty of the god: Let them begin with Elephantine,
and bring to me fruits in quantity. And ivhen the fruits had been
brought they were given. The Sekti of Heliopolis was grinding the
fruits xvhilst the priestesses poured the jtiice into vases, and the fruits
were put in vessels with the blood of men, and there were made seven
thousand pitchers of drink. And the majesty of Ra came ivith the gods
to see the drink, and he said, It is ivcll done all this. I shall nozv protect
men on account of this."
The myth has really nothing whatever to do with any destruction
of mankind. The beings destroyed are born of Ra, the god. It is
at bottom a legend of the primitive creation, and the language
used is founded on physiology. The mixture of fruit-juice and blood,
which is to be the future protection of the human race, is poured out
of the vessels, and the fields are entirely covered with what is termed
“ the water.” The avenging goddess, Hathor, came in the morning
and found the fields covered with water, and she was pleased with it,
and she drank to her satisfaction and went away satisfied, and she
saw no men. Then Ra said to her; “ Come in peace, thou gracious
goddess, and there arose the young priestess of Amu. Said by the
majesty of Ra to the goddess {jAdX}s\or)\ I order that libations be made
to her (the young priestess of Amu) at every festival of the nezo year,
under the directions of priestesses, at the festival of Hathor, through all
men since the days of old."
The geographical Amu was at the extremity of the Delta, near
Lake Mareotis, in the last Western Nome, and in the district of the
Cow. The cow sign in the Planisphere is in the west, and Hathor,
the cow-headed, is goddess of the western hill. Amu signifies dates,
the place of the date-palms. M. Naville supposes the young goddess
of Amu to be Tefnut, in the cow-headed character of Hathor. But
the young goddess, a very young goddess, who was a form of Hathor,
is Shent. Shent is a name of the nose sign of breathing (as well as
Pent), and the nose and its actions were represented by the head of
a calf. Shent, the young cow-goddess, is the calf answering to the
golden calf worshipped by the Israelites. The mount of the west,
sacred to the cow-goddess, in the cow district, answers to Sinai, from
Shen, the point of turning in the circle, and place of the equinox.
Here is another instance which looks like a rendering of the hiero¬
glyphics by some one who was ignorant of the mythical significance.
Sinai is the point at which the Israelites are described as turning in
their course. They turn away from the Lord ; they turn aside to
worship the calf; they turn back to Egypt ; they bend the knee in
^ worship of the calf, and the word Shen, or Shena, has all these
meanings. Shen, to bend, turn away, deflect, twist and turn, bend
the knee, to blaspheme, be enchanted and bewitched. This one
A Book of the Beginnings.
116
word would furnish the Hebrew story of the turning away at the
western point of turning in the domain of the cow, or rather of the
calf. The date-palms of Amu are also in Elim, where there were
seventy palm-trees and twelve fountains of water.*
The goddess Mer is likewise found as a form of Hathor, bearing
the solar disk on “her fair neck,” between the cow’s horns.
The young goddess of Amu is represented in Israel by Miriam.
The pouring out of the blood to the extent of a three days’ voyage
is a mythical mode of describing the Red Sea, a localized illustration
of which was the inundation of the Nile when it turned red, and was
under the protection of Mcr-Seker, the Silent Mer, and was the image
of the mother source, as the Nile was considered to be when red, and
called Tesh-tesh, the inert (that is, feminine) form of Osiris. The
rejoicing of Hathor over the blood shed is paralleled by the. song and
dance of Miriam over the destruction in the Red Sea. The bitter
waters of Marah, which were sweetened by the tree cast into them,
equates with the juice of the fruit poured into the blood of the Egyptian
myth. A covenant and a statute are made on the .spot by Ra, who
orders that libation is to be made to the young goddess of Amu at
every festival of the new year at the time of the overflow of Nile.
In like manner the Lord of Israel makes for them a “ statute and
an ordinance, and there he proved them.” 2
The tree of healing is the tree of life, the male source as applied
by Isaiah, Ivi. 3 : “Neither let the Eunuch say, I am a dry tree. ” In
the elder version this is represented as the fruit of the tree whose
juice was mingled with blood.
This bloody business of pouring out the vast crimson sea over
the fields is transacted in the middle of the night, just as in the
Hebrew story the blood was sprinkled on the lintels and the great
destruction was consummated at midnight. Again, it is the first¬
born of Egypt who are represented as having been slain ; and in
the genuine myth the men who are destroyed are the first-born of -all
creation, born of Ra himself. The blood shed by Ra and Hathor is
the blood of a covenant in making which Ra swears ” / now raise my
hand that I shall not destroy menl' He then commanded the blood to
be poured out of the vessels over the fields. That covenant, what¬
soever its origin and significance, is obviously the prototype of the
Jewish blood-covenant. “And Moses took half of the blood and
put it in basins; and half of the blood he sprinkled on the altar.
And he took the BOOK OF THE COVENANT and read.” And “ Moses
took the blood and sprinkled it on the people, and said. Behold the
blood of the covenant which the Lord hath made with you concerning
all these words.”® The Egyptian myth concludes with the creation
of the heavens, the cycles and circles of Seb (time), the two halves of
the sky where the moon appears, crescent and full, the establishing of
* Num. .xxxiii. 9. 2 xv. 23-25. 3 xxiv. 6-8.
Egyptian Origines in the Hebrew Scriptures. 117
the Aahru, the houses and gates of the sun, and the habitations of the
stars.^ The Aahru, as previously mentioned, consist of the Divisions
of the twelve signs. This, too, is modestly imitated by Moses, who
makes his zodiac by building an altar under the hill, and erecting
“ twelve pillars according to the twelve tribes.” ^
These things were the creations of Egypt, who alone can interpret
their true meaning for us. As such they arc but myths of the profane
heathen mind ; old wives’ fables and “ silly sooth ” of the world’s
childhood. But when reproduced in the records of God’s own chosen
people they become the direct revelations of the Most High speaking
to a real man by word of mouth (uttering on Sinai what is found in
Egyptian tombs), the myth is transformed to miracle, the Word is
made flesh, the symbol fact, Ra’s utterances of lapis-lazuli arc turned
into two tablets of stone, the writings arc divinely inspired, and
their fables become eternal truths on which arc founded the first
revealed religion and the salvation of the human race. These
extracts will show, however, that we are vastly indebted to the
Israelites for preserving the Egyptian writings, however tampered
with in the redaction. They also show to what a height the thought
of Egypt soared, and to what a depth it sounded ages on ages before
the Jewish people were an ethnological entity. This inscription gives
us hope that other extracts from the sacred books of Taht may be
still extant and recoverable hereafter.
Tut is the Egyptian word for speech, utterance, language, mouth,
tongue. This does not pass into Hebrew as the common type-word
for language or speech, and the word Duth (m), a law, edict,
mandate, has been supposed to belong only to later Hebrew. Yet
the Jews’ language is twice over expressly called Ihu-duth (n'Tiri')-^
Not the (ic'*?) tongue of the Jews, but the Tut or speech of the
Jews, designated by the Egyptian name. “ In those days also saw
I Jews that had married wives of Ashdod, of Ammon, and of Moab.
And their children spake half in the speech of Ashdod, and could not
speak in the Jews’ language (nmn')-”
“ Then said Eliakim unto Rab-shakeh, Speak, I pray thee, to thy
servants in the Syrian language, for we understand it, and talk not
with us in the Jews’ language in the ears of the people that are
on the wall.” ^
The speech of the Jews then is the Egyptian language described
by name in Egyptian. The word Tut is abraded from Tahuti
(Thoth), who was the word, the mouth, tongue, and pen of the
gods, the divine scribe.
It is stated in the Mar Sutra ® that the Pentateuch was originally
^ Records of the Past, vol. vi. p. 103, with Commentary on the Trans, of Bib
Arch. vol. iv. pt. i.
Ex. xxiv. 4. 3 isjgy, ^iii. 24, * 2 King?, xviii. 26.
® Sanhedr. xxi. B. Deutsch, Bcj/ianis, p. 423.
A Book of the Beginnings.
118
given to Israel in the holy language and in the IBRI writing. It
was afterwards given to them in the Aramaic language and in the
Ashuritii writing, in the days of Ezra. Israel then adopted the
Ashurith writing and the holy language and left to the Samaritans
the Ibri writing and the Aramaic language. Here the holy language
means the most ancient, and that was Egyptian. Hebrew tells us
nothing of the meaning of Ibri or the nature of the form used. Ibri
only appears as the proper name of a son of Merari.^ But the
Egyptian scribe’s palette, paint-pot, and reed-pen used for forming
the hieroglyphics on papyrus is an instrument called the Rui. Papu
is paper in Egyptian, and with Rui, the scribe’s implements, we
obtain the word Papyri. The Hebrew iBRi or Gabrith (nnar)
writing, we may conclude was in the hieroglyphics of Kheb or Egypt.
Asha is a corner, and to meander or wind about. The hieroglyphic
ha ra shows that Asha means to wind not rotind but with corners,
that is, square. The hieroglyphic As is quadrangular. The mason’s
square is a corner. Asha-ret is writing that meanders corner-wise
or what we term writing in the square Hebrew letter. Ashurith, the
writing in square characters, contains the same meaning in Hebrew,
derived from Asluir to be straight, rigid, the opposite of flowing, and
Auth (ms), a sign, Ashur-auth, the square character. The Ashurith
writing in the hard form of Aga is spoken of as the Agarith
(mjs, pi. nnjs),'" and Aka (Eg.), to twist with the sign of writing
corroborates the sense of Asha, the squared. The idea lurks in the
Hebrew Agn (ps) to be crooked, only it needs the hieroglyphic to show
the square form of the crook. The earliest method of registering the
circle was by the square of the four cardinal points, the corners. This
tells us the truth in the plainest manner that the Pentateuch was written
on papyrus by the scribe’s pen, in the ancient hieroglyphics.
The sacred language and records were those of the hieroglyphics
written first in granite, with the chisel for a pen, by the patient scribes
of the monumental land. The hieroglyphics as secret signs gave to
the Egyptian writings their sacred character, and conferred the
authority of a canon. The Ibri writing and the holy language doubly
identify the oldest Hebrew as Egyptian.
“ Israel then selected the Ashurith writing and the holy language,
and left to the iStcorat the Ibri writing and the Aramaic language.”
The Hebrews retained the ancient language with the square letter,
and left the earlier hieroglyphics to the ISteorai or those who were
unlearned and uninstructed in the later mode of writing. And who
are the IniOTES .=* is asked. “The Cuthim ” (Samaritans). “What
is the Ibri writing } ” “ The Libonaah ” (Samaritan).
The Hebrews have the name of Haphtaroth (nnosn) for certain
writings or readings the nature of which has caused much speculation,
and it seems to me to be related to the hieroglyphic rolls. Deutsch
’ I Chron. xxiv. 27. 2 Nehemiah, ii. 7-9 : and vi. 5, 17, 19.
Egyptian Origines in the Hebrew Scriptures. 119
says former investigators (Abudraham, Elias Levita, Vitingra, &c.)
almost unanimously trace the origin of the Hebrew Haphtaroth to the
Syrian persecutions during which all study of the Law was prohibited
and all copies of it that could be discovered were ruthlessly destroyed.^
Deutsch thought the term applied to the kind of selections made to
be read during the exile. Frankel explained the word as meaning
an exordium. But in the parent language Hap means the hidden,
to conceal, hide, spy out secretly. Hapu is likewise a name for
the laws. Teruu denotes the roll of papyrus, drawing and colours
with the symbol of the hieroglyphic scribe. The Hebrew form of
the word, Taroth, does but add the plural terminal which is Egyptian
as well as Hebrew, and we have the Teruu, the hieroglyphic rolls of
papyrus, whilst Hapiitaroth denotes either the hidden papyrus
rolls or the papyrus rolls of the law. It thus appears on this showing,
that the Hebrews were still in possession of the papyri and pos¬
sibly of the hieroglyphic writing which were preserved and read by
the learned when the better known copies of the law were destroyed.
Ezra is credited with founding the Great Synagogue, or men of the
Assembly, which succeeded in establishing the regular reading of the
Sacred Records, and with rewriting the law after the books had been
burnt.' “ For thy Law is burnt, therefore no man knoweth the things
that are done of thee, or the works that shall begin.”
This burning of the books is the destruction during the persecution
when the Hapiitarotii come into notice. The Haphtaroth being the
secret papyrus rolls written in the sacred, that is hieroglyphical language,
we now see that the work of Ezra, described with supernatural accom¬
paniments, was that of re-translating the Law from the hieroglyphical
or IBRI writing into the Chaldee of Ashurith, or the square letter.
Ezra dictated the translation during forty days and nights, and the
five scribes wrote down what they were told by him, which they knew
not,^ as they did not understand the original characters. Ezra drew
on his “ memory,” which had been divinely strengthened for the work.
They wrote 240 books, or rather engraved 240 blocks of boxwood,
still the favourite for wood-engraving. In this description we see the
translator and his five amanuenses engaged in rendering the hidden
rolls or Haphtaroth into the common language, and possibly in
the square letter, although its introduction is considered to have
been later.
Ezra is described as “a scribe of the law of the God of heaven
and a “ gemr ” (loj) rendered perfect. But the true meaning is not
found in the Hebrew. Kem (Eg.) means to discover, find, in the space
of an instant. The Kem-Sep belonged to a class of Egyptian experts,
and the Gemr was a kem-sep. Kem-ra (Eg.) denotes a discoverer
of formulae.
' Remams, p. 320. 2 2 Esclras, ch. i. 4 ; 2 Ez. xiv. => Ib. ver. xlii.
•• Ch. vii. 12.
120
A Book of the Beginnings.
No marvel if in this process dislocated myths were remembered as
history, and Euhemerized ; the fables of symbolism represented as
human facts, and divine personages were re-cast in the mortal mould.
In this transfer the truth that was in the ancient parables when
rightly interpreted has at times been completely de-naturalized, whilst
that which has been naturalized in its place is true neither to fable nor
fact. It was here the obscuring cloud descended on the Ibri writings,
and we shall never see clear sky again in that direction until it has
passed away.
Fuerst insists that the Hebrew alphabet is not symbolical or
founded on picture writing. Nevertheless the characters represent
ideographs and are named in the ideographic, not in the phonetic
stage of writing. They are hieroglyphics turned into square letters.
Aleph, which denotes the ox or heifer, is in Phoenician the name of
the steer. The hieroglyphics will show us why. The All (Eg.) is a
heifer or calf. Au has earlier forms in Khau, Kau or Kaf, just as
Aleph hard, is the English CALF. The Phoenician letter retained
the form of the head, with horns, but the hieroglyphic Au is
the hornless calf, the first figure of ox and cow. Therefore the
Aleph must be an ideographic hieroglyphic. The Beth 2 corre¬
sponds to the hieroglyphic Par, and phonetic P. Beth is a house,
and the P (cu) is the solar house, one half of the dual heaven. Gimel
i (called Gi) is said to be the camel, but one rather sees in it the
Egyptian Khi ^ modified. The Khi is a water plant and Gima
(ndj) is the papyrus rush, Koptic Kam, Talmudic Gmi, the rush,
in Egyptian Kam, a reed, and Kami the papyrus. It did not take
great ingenuity to convert the Egyptian T into the Hebrew daleth
and into the Hebrew n and n. The H, how¬
ever, is a modified K. This can be traced through the Greek and
Phoenician B back to the hieroglyphic Khi (]) called the sieve. The
Phoenician letters were derived from the Egyptian hieratic writing,
in which the h is a modified Khi. The principle of the sieve was
continued and retained in the cross-stroke of the H, and the Hebrew
He with the mappiq sign n is sounded hard like K, whilst the dot
preserves the cross-stroke of the modified sieve. The Vau T is said
to be a peg or nail, an emblem of bearing and carrying, and Fa
(Eg.) means to bear, and carry as the genitrix, whose name of Apt
signifies a peg. Also Au (Eg.) is a hook or means to hook and
fasten. But the vau or F of the hieratic, the demotic, the Phoenician
and the Greek alphabets, was taken from the cerastes or horned
snake, the hieroglyphic Fu and visibly continued in the hieratic
or cursive writing as ^ the Phoenician and V and the Greek '=\
digamma from which in a reversed position was derived the roman F.
The horned snake is the likelier original of the Hebrew vau, especially
(n) or the H’s, ^
Egyptian Origines in the Hebrew Scriptures. 121
as vau has the numeral value of 6, and the hieroglyphic Fa is also
written with six snakes.^
In the hierogly^phics the mummy type and the black doll are
ideographs of Senn and Sl-IEN, the statue ; Senn, to found and
establish, SllEN, the mummy. The Sayin or Zain is possibly a
form of the statue Senn. The Jad ^ means a hand, and “ It ” in
the hieroglyphics is an ideographic hand. The Ta also is a hand.
The Kaf ^ represents the hollow of the hand, the palma cava. The
hieroglyphic Kefa is a fist, a closed hand tb. The Hebrew Kaf is
the hieroglyphic Kafa hollowed out. But the Jad has the numerical
value of ten, or two hands, and the Phoenician form of the letter
is evidently the Egyptian hieroglyphic for No. 10 (n ) formed of two
hands clasped together, cut off at the wrists, and conventionalized.
The capital letter of the English written alphabet, is apparently
derived from the hieroglyphic Peh, the tail of the lion(.Sa.). The
lion became the phonetic L of the Ptolemaic inscriptions. R and
L are interchangeable. In Chinese the L answers for the R ; in
Japanese the R for the. L; and here we have a remarkable con¬
nection between the two; both appear to be derived from the lion.
The hieroglyphic Ru is a mouth, and the peh, or rump, is also a
mouth of the lioness. But there are two mouths, two pehs, two lions,
or a dual one. The Ruru is the horizon as the place of the two lions,
or the dual one. The horizon is double, one mouth in front and one
behind, represented by the double mouth of the lion. Hence
the two mouths are figured by R and L, from which it appears
that the R and L meet as one in the lion, and are two as signs of
the duality of the lion of the double horizon. The lion was feminine
at first, doubly feminine, and later it was the male-female. The lion
of the hinder part, the north region is Shu-Anhar. He wears the
hinder part of the lion as his symbol. The lion or lioness of the
fore part is Tefnut: Consequently the Ru (R), mouth, is femi¬
nine, and the L of the hinder part is masculine. This agrees with
the change in the name of the Rock of the Water from TSER, in the
time of Miriam, to SiLA, under Moses, when he struck the rock.
The change from Miriam to Moses, from Tser to Sila, from female
to male, corresponds to the hieroglyphic nature of R and L when
both are derived from the lion. It is probable that the Hebrew
Lamed ^ is a conventionalized representation of the hinder part of
the lion, and not an oxgoad, as supposed. In the hieroglyphics the N
and M permute with the running water for the sign of both. In
Hebrew the letter Mim means a wave. The Egyptian symbol as an
ideograph of water is a visible wave wwwwvw ; the plural of this
N forms the M, or Mim. The Hebrew Mim, in pronunciation, has
the twofold character of the dull labial and the strong nasal sound
Sharpe, Egyptian Inscriptions, 78.
122
A Book of the Beginnings.
corresponding to the Egyptian duality of the water sign, and the unity
of origin for both letters. The Ayin v denotes an eye, and means
a fountain. The eye enclosed in the precinct is an ideographic An,
(^E) a pool with an eye. In An was the fountain of the Two Truths
which may be denoted by the double strokes of the Hebrew Ayin.
An was at the centre of the circle; this, too, is expressed by the
Phoenician Ayin Q. At this place (An) the eye was figured in the
Egyptian planisphere.
Pa, Q, as a letter of the alphabet, means a mouth ; the Greek Ul is
interpreted in the same sense. Two different P’s in the hieroglyphics
are pictographs of the open mouth, that of the lioness and the water-
fowl. Another peh is the mons veneris, or mystic mouth.
The god Taht was formerly Sut. And in the hieroglyphics the Tet
sign was the earlier Tset, the two letters of one origin, answering
to the two gods. The Tet or Tset was a snake. The Hebre'"
Tzade V has the look of a double-headed snake. Evidently it is the
same letter as the Coptic zeta or zida Z and English Z (Zed). The
Tzade has the numeral value of 90, being the ninth in the series of
tens, and the Coptic Theta or Tida, has the value of No. 9; thus the
Tset and Tet are united in the double-headed Tzade. The double¬
headed serpent was finally expressed by the capital letter Z, and this
letter is the representative of the Z-shaped serpent, and interchanges
with it for the same sign on the Scottish stones. The Teth d likewise
is said to mean a serpent and to twist and knot into each other, as ser¬
pents do. As the hieroglyphic serpent Tset becomes both a Tet and a
Zed in later language, it may have done so in the Hebrew alphabet, and
the Teth, like the Tzade, probably preserves a shape of the double¬
headed serpent and a proof of its dual origin. The Qoph p is reputed
to denote the back of the head. In the hieroglyphics the head presented
back-foremost is the Api, and as no vowel is a primary sound, this is
no doubt an abraded Kapi or Qoph. Api the head means the chief one,
the first, and Qoph signifies a hundred, it being the first letter in the
series of hundreds. As a hundred the Qoph is one, that is five in
score.s, and Kep (Eg.) the hand is a figure of five. In Coptic the
Kappa has the numeral value of 20, that is the one as a score. The
back of the head suffices to show the hinder part. But the hinder
part signified is the Kep or Khept, the hinder thigh, the feminine
cava, and as Qoph modifies into Qo, so in Egyptian Khaf becomes
Kha the hieroglyphic •<>— the sign of the vagina and the womb, the
Kha, Khat, or Khept. It probably follows that the Hebrew Qoph
represents the hieroglyphic Kha.
The reason why one letter permutes with another is to be sought
in the hieroglyphical equivalents and has nothing to do with the
primal nature of sounds. The Tes divides into T and S, and so the
Hebrew Zephon represents the Egyptian Typhon or Khepsh, the North.
In like manner the Qoph occasionally interchanges with the Thau n
Egyptian Origines in the Hebrew Scriptures. 123
and the Api also reads ta, and is rendered Api (ta), ta or tata being
the head.
The Resh i supposed to be the head from “ rash ” is visibly derived
from the hieroglyphic ^ the ideograph of Res, to raise up. Res has
also the meaning of head as the upper heaven, the south. The shape
of this letter in Samaritan, old Aramean, and Palmyrene,' shows this
is the origin. The determinative of Res is the stand of a balance, and
the stand agrees with the meaning of nt'T
The Hebrew Shin b’, pronounced Shi, is obviously derived like the
yEthiopic Saut, lU, and Coptic UJ, from the hieroglyphic Shi or Sha
T«TtT . The Shin represents the third letter value 3, in the series of hun¬
dreds : the Sha denotes number thirty, or three in the series of tens.
The letter Thau n is probably the squared form of the hieroglyphic
Theta £=> a cord with a double loop ; as a letter the Tau means a
cross. In Egyptian tat (earlier taft) is the cross sign. Symbolically
crossing, tying, knotting, arc synonymous, and Tha, to make turn
back, is equivalent to Tat, to cross over ; ta, knot, a tie, or cross-loop-
The Hebrew alphabet is certainly ideographic because it is based
on things and is a reduced form of picture-writing.
The square letter is symbolical. We shall find the square com¬
peting with or supplementing the circle in the halos of the saints.^
The square is typical of the genitrix who was first represented with
four legs. The heaven stood on four legs (as it were) over the earth,
resting on the four corners. Aft, the four corners, the abode of birth,
is the great mother, and the square letter is as much a type of her as
is the quadrangular Caer of the Druids.
In this way, by aid of the hieroglyphics, symbolism, and mythology
of Egypt we shall be enabled now to get beyond that “original
Hebrew ” so often appealed to, which has so long served as the last
covert and lurking-place of hunted lies. The cave of refuge is found
to have a back-door open with a daylight world welcoming us beyond.
Egyptian gives us the primaries of language, the very shapes in which
Thoughts were Thinged. Meanings that have been pursued in vain
for ages can now be run down to earth at last. The typical and sym¬
bolical may be read in the symbols and the types of those who
created the myths, unless in the meantime the obscurity of the cave
has produced in us such visual weakness that the organ is henceforth
limited to seeing in the dark.^
^ Didron, figs. $ and 26.
* The present writer had made a collection of matter from countries outside of
Egypt which implies one common origin, but will not be able to find space for it,
so great is the quantity more directly Egyptian. Here is one example of what is
known from the Hebrew Scriptures as the Judgment of Solomon.
A certain woman took her child in her arms and went to the pond of the Pundit
^ to bathe. A she-devil having seen the child, and wishing to eat it, took the dis¬
guise of a woman and drew near saying, “ My friend, this child is very beautiful,
is it a child of yours?” Upon her answering, “It is even so, my friend,” she
124
A Book of the Beginnings.
replied, “Shall I give the child milk to drink?” “It is good,” said the mother;
whereupon taking the child in her arms and giving it a little milk, she hastened
away with it. The mother ran after her saying, “ Whither are you going with my
child?” The she-devil fearlessly replied, “Whence did you get a child? this
child is mine,” and so they both went quarrelling by the door of the judgment hall.
The great Bodhisat having heard the noise, inquired, “What quarrel is this ?”
but knowing within himself this one is a she-devil because she does not wink her
eyes, and also because they are red like two olinda seeds he asked :
“Will you abide by the decision I shall give?” They answered “Even so.”
He then caused a line to be drawn on the ground and placing the child in the
midst, commanded the two hands to be taken by the devil, and the two feet by
the mother, saying, “ Pull both of you together ; let the child be adjudged to the
one which pulls it to herself.” Now the child being pulled by both came to
sorrow, so the mother being in anguish, like as when the heart is rent, let go the
child and stood and wept. Then the Bodhisat asked many persons, saying, “Is
the heart soft of those who have brought forth children or of those who have
not brought forth children ? ” They said, “ Oh Pundit, assuredly the heart of
those who have.”
He then asked them all saying, “Which think ye is the mother?” to which
they answered “She who let it go.”—
“A Chapter of Buddhist Folk-lore.”
Fortnightly Review, Aug. ist, 1878.
The she-Devil shows the more purely mythical nature of the matter, which
in the Hebrew version has been Euhemerized.
SECTION XIV.
THE PHENOMENAL ORIGIN OF JEHOVAH-ELOHIM.
The first words of the Hebrew Book of Genesis, “ In the beginning
God created the heavens and the earth,” have simply no meaning ;
no initial point in time, or place in space ; no element of commence¬
ment whatever, nor means of laying hold to begin with. Whereas
the beginnings in mythology were phenomenal, palpable, and veri¬
fiable ; they were the primary facts observed and registered by the
earliest thinkers. The Egyptians did not begin with nowhere in
particular, to arrive at nothing definite in the end.
The Hebrew ” BEGINNING ” does not enable us to begin. It is a
fragment from a primitive system of thought and expression which
cannot be understood directly or according to the modern mode.
When the ancient matter has been divested of all that constituted its
character as real myth, it only becomes false myth, and is of no value
whatever until restored to its proper place in the mythical system.
This can only be done by recovering the phenomenal origin and mould
that shaped the matter of mythology. The primitive Genesis was no
carving of chaos into the shape of worlds, according to the absurd
modern notion of a creation. The mapping out of the heavens and
measuring of time and period were the registered result of human ob¬
servation, utterly remote from the ordinary notion of divine revela¬
tion ; it was a work of necessity accomplished for the most immediate
use. The “ CREATION ” belongs to the mythological astronomy, and
has no relation at all to the supposed manufacture of matter,—about
which the early thinkers knew nothing and did not pretend to know,—
the formation of worlds, or the origin of man, but simply meant the
first formulation of time and period observed in the heavens, the re¬
curring courses of the stars and moon and sun, and the recording
of their motions by aid of the fixed stars. It was the earliest means
of telling time on the face of the celestial horologe which had been
already figured for the use of the primitive observers of its “ HANDS.”
In a description of this creation or beginning of time and formation,
found on one of the monuments restored in the time of Shabaka, it
126 A Book of the Beginnings.
is said of the Maker, “A blessing was pronounced upon all things, in
the day when he bid them exist, and before he had yet caused gods to
be made for Ptah.” ^ So in the Hebrew version, when the two heavens
were finished and the starry circle of night and day was limned, the
Elohim saw that everything was created good. But we require to
know who was the maker and what were the Elohim here postulated
as the creators. The three first words of the Hebrew Genesis and
professed account of creation by means of the Elohim are “ B’rashitii
Elohim Bara,” translated, “ In the beginning God created.” Those
who have rendered this ancient language and sent forth their versions
in hundreds of other tongues were altogether ignorant of the one original
which could have explained and corrected the derivative Hebrew,
held to be the primeval speech, God’s own personal utterance. With
their one book in hand and that uninterpreted according to the
Gnosis, unillustrated by the comparative method, they have assumed
the preposterous proportions and pretensions of teachers of the world,
and yet the very first words of revelation reveal nothing of phenomenal
origin. For that we must seek elsewhere.
The name of the most famous of the Kabalist writings, the Sephr
Jetsira, or Book of the Creation, which some Jews have ascribed
to Abraham, rendered by Egyptian, will show the astronomical nature
of the creation therein recorded. IT (Eg.) signifies to figure forth
with the hand of the artist. It is likewise a name of the heaven.
At (Eg.) means to build, form, shape, image, type, figure forth, make
the circle. Ser (Eg.) is to extend, arrange, distribute, conduct, carve.
The Serau were the conductors, the watchers, disposers, regulators,
carvers of the heaven. ITSER or Atser (including the earlier Katser)
thus denotes the framing and figuring forth of the heavens by means
of the stars, which made the earliest cycles of time.
Itzer in Hebrew is to form, to fashion as a Potter. The Po.tter
is an Itzer. In Egyptian Attusa is applied to Potters. One
framer of the heavens, the typical male creator of ILgyptian mytho¬
logy, is depicted as the Potter at his wheel in the persons of Ptah
and Num ; the shapers of the vase or water-jug as an emblem of that
which was to inclose and contain the waters. Still earlier was the
feminine Creator, Menkat, the Potteress. Ptah is also represented as
forming an egg cn the potter’s wheel. The egg is another symbol of
the circle, hence it is the egg of the sun and moon, that is the circle of
their revolutions.’^ Another apt illustration of this astronomical origin
of ideas supposed to have been revealed in some supernatural way,
whereas mythology is founded in the natural, occurs in the Nishmath
Adam ,3 where the general inhabitants of paradise are represented as
stationary, and are called Standers. These are the standers before
1 Goodwin, in Chabas’ Melanges Egyp., 3rd Series, vol. i.
2 Rosellini, Mon. del Culto, 21.
3 Nishmath Adam, ch. x. f. 39 ; Sfehelin, vol. ii. pp. 15-16.
The Phenomenal Origin of Jehovah-Elohim. 127
and around the throne of our theology ; but a select few are permitted
to perambulate and visit others. “In paradise every one has his par¬
ticular abode, and is not allowed to go out or ascend to the dwellings
of his higher neighbour ; if he should do so he is at once consumed
by his neighbour’s great fire. Thus they are called standers, because
they stand and keep to their posts and allotted places. There are
indeed some holy ones (the holy watchers) who are suffered to ascend
and descend, to go into the upper and lower parts, walk in all the
quarters of paradise, and pass through all gates and abodes of the
angels.’’ The former are just the fi.xed stars, the latter the MOVERS
through the heavens, the Planets. These in the Ritual are termed
“ Gods of the Orbit,” and as the orbits are named the Alu, these arc
in their way a kind of D'ni^X. The imagery was astronomical before
it became eschatological and was adopted to convey a later doctrine.
The secret wisdom of the Jewish Kabala relates primarily to the
mythological astronomy and the doctrines of the hidden wisdom
concerning the cycles of time. In its later forms, abstractions and
other mystifications took the place of, obscured, and obfuscated the
primordial facts. Although, even of these, the reveries of the Rabbis
and the Kabala in its decrepitude, it may be said they are less false to
the facts than are the Hebrew Scriptures, which re-state the myths as
history. The endeavours of the Talmudists, Haggadists, Kabalists,
at the worst arc the efforts of dotage to remember and rc-limn
the fading forms of the ancient meanings. They remind us of blind
men trying to read the hieroglyphics with the tips of their fingers ;
whereas the “ inspired writers ” are reproducing the mythic matter
according to a system of falsification. The whole Kabiric doctrine
exists by name in the various Hebrew words, such as Kab, to roll
round ; Kaphel, to double, doubling, be twofold. The deity of
Israel is called a Kabir. Khab (Eg.) is to give birth. Kab means
to turn round, move, double, and redouble. The Ari or Aru (Eg.) are
the companions, watchers, keepers, guardians, founded on the sonship,
whoever may be called the parent. Ar or Al (Eg.) is the child, the
son, with earlier forms in Har, Khar, and Khart. There is no other
foundation for the Hebrew Al or El (^?n) than this name of the child,
which has these antecedents in Egyptian. Hence it will be argued
the Elohim are a form of the sons known in mythology as seven in
number, the companions and watchers called the Kabiri or Kab-ari,
that turned round and made the circle and cycle of time. In the
Ritual there are four Kabari, as the Kebi, the lords of the four cardinal
points, the four representative Geni that guard the four corners of the
sarcophagus. These four belong to the Seven Great Spirits of the
Great Bear,^ in whom we identify the Seven Kabiri of mythology.
^ The four lords of the corners appear in the Kabala, and the Seven
Spirits of the Great Bear or hinder thigh (Khepsh) are the Seven
1 Rit . Ch. xvii.
128
A Book oi< the Beginnings.
Princes of the Chariot of the Kabala. The Seven and pc»np are
the Watchers of Heaven, and the councillors of the Most High in
the Book of Daniel.* The first watchers are the Ari (Eg.), the
watchers and companions who are grouped together as the Seven
Kabiri, the revolving Ari. The planetary seven afterwards usurped
their place, but never were a group of companions in the ark : never
could Kab together, as did the seven in one constellation.
Alah (n’?N) has the sense of covenanting, making a covenant, a
bond, and this is originally based on time and period, as in Egyptian
Ark denotes the completion of a period or cycle, and an oath
or covenant. n'?y (Galah or Alah) signifies to make the circle, to
move in a circle. Circle-craft was the essential wisdom of the
Kabala. Kab in the reduplicated form of aan means to encircle, to
inclose, surround, protect all round; in the same way aaa is to be
round, circular. The Hebrew 33 D (Sebeb) identifies the Source or
origin signified by Kebeb (Eg.) with the circle, to go round, to
encompass, and in one instance it is applied to going about, or
making a journey of Seven days.^ So the first Sebeb was the circle
of seven (Sebu) stars.
Kabbing, applied to the stars, is clustering and revolving together.
The Seven Kabiri are the revolvers together, and the Kabala is the
doctrine of the starry revolutions and repetitions.
The Kabala, say the Jews, was first taught by God to a select
company of angels in paradise. This is understandable when we
know what were the angels of the ancient thought. They were the
personified repeaters of periods of time. The angels as Shenan
(iWtJ') are synonymous with repeatings.® Shen in Egyptian is an
orbit, circuit, circle, or cycle. The Hebrew Shanah are years. The
Shennu (Eg.), over which Num was lord, are periods of time. The
SllENAU are the repeaters of periods of time varying in length.
The same sign that denotes At, a moment, signifies Heh, for
ever, or an .^Eon. It is the circle. Now in the much-derided
doctrine of angels found in the Rabbinical writings we learn that
angels dififer in size and stature. It is asserted by the Talmud that
one angel is taller than another by as many miles as a man could
travel in a journey of 500 years. Such statements are likely to excite
the scorn and derision of those who are ignorant of the fundamental
meaning of them, and yet who have constituted themselves the sole
authorized expounders of the Hebrew Scriptures.
In the Rabbinical Angelology there are Seven archangels, who have
under them a certain number of angels. Orphaniel has under him
seventy-one angels; Thagra has seventy-four; Dandael, thirty-six,;
Gadalmijah, forty-six ; Assimur, fifty-eight; Pascar, thirty-five; Boel,
forty. This is in the region called the heavens, the first or lowest of
the firmaments. The total number of angels is 360, corresponding to
* iv. 17. ^ 2 Kings, iii. 9. » Ps. Ixviii. 17.
The Phenomenal Origin of Jeiiovaii-Elohim. 129
the number of degrees in the ecliptic. This number identifies the
lower firmament with the solar zodiac, the latest of the celestial
formations called heavens.* This is the lowermost of the three
heavens mentioned by Paul, which consisted of the solar, lunar, and
Sabean circles. A second firmament, called the heaven of heavens,
was divided into ten departments. The division by seven and by
ten led to the mapping out of the whole into seventy degrees and
nations, which preceded the seventy-two duodecans of the zodiac.
One Jewish expounder of the Pentateuch explains that when the
people were divided at the building of Babel, to each nation was
assigned a particular portion of the earth, and also a prince to rule over
it, and the Rabbis say the earth consisted of seven climates, and every
climate was divided into ten parts. The seven climates together
made seventy degrees. “ Thus were the seventy nations divided among
the seventy princes ; the blessed God taking no part in them, because
he is pure. Wherefore they are not children of his image, nor bear
they any resemblance of him ; but Jacob is the portion of his
inheritance.” In the Shepha TaP the seventy princes are called
the powers of uncleanness, who distribute liberally to the idola¬
trous nations that are subject to their influence. That is they were
Typhonians who derived from the Mother, not from the Male God.
The children of Israel claim to derive from an origin earlier than
the division by seventy; their beginning is with the seven, the seven
Kabiri, the seven princes of the chariot, the seven Elohim, the seven
spirits who preceded the seventy round the throne.
The earliest beginning in mythology is with the heptarchy, as in
the seven caves of the sunken Atlantis, the seven provinces of
Dyved and the seven divisions of Alban, which a Pictish legend,
preserved by the Irish Nennius, assigned to the seven children of
the Cruithne. These seven are found in the celestial chart as the
seven halls and seven staircases in the great house of Osiris, the
Seven Great Spirits of the Bear ; the Seven Chief Powers at the arm
of the balance.
Egypt had been divided and subdivided until the number of nomes
was forty-two. But the beginning with seven was still shown by the
Heptanomis, the seven provinces of Central Egypt, which are
found associated with the number ten, in the ten nomes assigned to
the upper and ten to the lower country on either hand of the Hepta-
nomis. These are the seven and ten which in the planisphere were
the bases of the subdivision into seventy parts. The division by
seven, by ten, and by seventy, was primarily celestial. The seventy
Princes which encompass the throne of glory are said to be the watch¬
men who go about the city in Solomon’s Song, by whom the decrees
of God are brought down to men. The Rabbins give a list of the
‘ Sepher Hcrazim, apud Bartol, tom. i, pp. 229, 230.
^ f. 23, ch. iii.
VOL. II.
130
A Book of the Beginnings.
seventy watchers by name.^ Gabriel is said in the Talmud to have
taught Joseph the seventy languages of the world. Here the languages
stand for the number of divisions known to the great Kabir, Gabriel.
The Seventy translate Deut. xxxii. 8, “ He appointed the territories of
the nations according to the number of the angels of God,” and not
according to the number of the children of Israel. Origen, Basil,
Chrysostom, and others of the fathers adopted this reading,
which contains the true doctrine: “ When the Most High divided
to the nations their inheritance, when he separated the sons of
Adam, he set the.^bounds of the people according to the number of
the Angels,” the Disposers, who as an astronomical quantity were the
mythological Israelites, afterwards made ethnological. This is corro¬
borated by the reference to the heavenly bodies in the same book.^
We are told there are Angels so ephemeral that myriads of them arc
created and die daily.
As minutes, sixty die every hour ; as moments, sixty pass every
minute. These are the midges of the angelhood, who sun themselves
in one beam of all the glory, and are gone. The angel of 500 years
would personify a Phoenix period. At (Eg.), the name of a child, the
lad, is likewise the word for a moment.
Such is the sole origin of angels ; they arc the repeaters of time
and period, and the messengers of the eternal or continuing. The
word Angel, derived from Egyptian in accordance with the doctrine of
repetitions, is from An, to repeat, announce, again. Kher is to know,
reckon, be the voice, speech, WORD, or utterer. An, as God, was the
Sabean Anush, Sut-Anup ; in the lunar reckoning An was a form of
Taht, the Logos. An or Un was the goddess of Periodicity. These
were each of them Announcers of time, and all of them An-Kheru or
Angels.
“ For this cause ought the woman to have power on her head, be¬
cause of the Angels,” says the learned Paul, wbo knew that Angels
were repetitions, and here they represent the feminine period. Hair
was an emblem of puberty; and as the type of feminine pubescence
it ought to be covered and wear the male power—or its symbol—set
over it; such covering was significant at one and the same time of
modesty and maternity.
“ Judge in yourselves, is it comely that a woman pray unto God
uncovered }
Here is an appeal made to a non-existent consciousness which has to
be recreated before the language of Paul can be understood, and yet
on account of this lapsed sense of ancient decency the woman is
compelled to religiously wear the bonnet in all sacred assemblies, and
she must not pray to God uncovered.
The Kabalistic lore containing a knowledge of these things was a
* Bartoloc. tom. i. pp. 228, 9.
' Ch. iv. 19.
Cor. xl. 13.
The Phenomenal Origin oe Jeiiovaii-Elohi.m 131
form of the Angels’ food of Psalm Ixxviii. 25, which men did eat of
old. In the margin this is identified with the Kabiri, or modified
Abari, and called the Bread of the Mighty. The Kabala was first
taught by God himself to a select company of angels, in fact to the
seven princes of the chariot, and, after the fall from Eden, the
angels communicated to man the celestial doctrine as the means
whereby he could regain his lost paradise.
One of the Kabalistic books has been attributed by the Jews to
Adam himself, or to an Angel named Rasiel, from whom they say
Adam received it.' Rasiel is the Watcher in the southern heaven.
From Adam it descended to Noah, and to Abraham, who carried it into
Egypt, where Moses was first initiated into its mysteries. Moses cor¬
rectly taught its principles in the first four books of the Pentateuch,
but withheld them from Deuteronomy. Moses likewise initiated the
Seventy Elders into the secret wisdom of all the great Kabalists who
formed the unbroken line of descent for the tradition. David and
Solomon are recognized by the Jews as the masters of the science.
No one, they say, dared to write down this matter of the mysteries
till Simon ben Jocai, who lived at the time of the destruction of the
second temple,^ by which time the phenomenal origin was overlaid
and almost lost.
What the Essenes called the doctrine of angels, meaning the
knowledge of the time-cycles and their periodic recurrence, THAT
constituted the Jewish Kabala, and with this knowledge, obscured
by later redaction, begins the first chapter of Genesis.
The beginning, in mythology, will be shown to consist of figuring
time and space by means of the circle, and thus putting a boundary
to that which was heretofore the Boundless, the face of heaven being
the first dial-plate, or face of the clock on which the circle was drawn.
“ My soul is from the beginning, from the reckoning of years]' says the
Osirian in the Ritual,^ and the reckoning of years was the beginning ;
the first of these being reckoned by the Great Bear and Sothis.
The beginning was Sabean, and, as it will now be shown, depend¬
ent on the revolution of the Seven Stars about the pole. The
Kabalist beginning with Adam-Kadmon, as a male being, is later.
We shall find that all beginning is founded on the female, the Genitrix,
not on the Generator. The first Atum (or Adam) is extant in the
Ritual, where she is designated "the Mother-Goddess of Time]'
“ The Mother-Goddess of Time,” she who figured the first celestial
circle, before Ptah formed his Egg of the sun and moon, as the father
of the fathers of beginnings, and who was the ancient Mother of the
gods.^ This mother of all beginnings in time is figured in the Egyp¬
tian planisphere as the Goddess of the Seven Stars of Ursa Major,
a hippopotamus wearing a crocodile’s tail, the most ancient type of the
* Bartoloccii. ^ Ginsbnrg on the Kabalah.
^ Ch. xcii. Ch. civ.
K 2
132
A Book of the Beginnings.
water-horse and bearer of the waters. She has various names already
cited, and is known on the monuments as Ap, Apt, Abt, Tep, Teb,
Tef, Teft, Kef, Kefa, Kheb, Kheft, Khepsh and Taurt. Ap (Eg.) is
primordial, the first. Tepi means the first. Teb is the Ark. Taurt
is the typical chariot or bearer ; the first, chief, oldest. She is the old
Typhon, the outcast of a later theology. Khab means to give birth
to, and she was the first form of the Genitrix who gave birth to time
in heaven. Kefa means to seize, lay hold, grip, and she was the
earliest layer-hold, who tied up a knot of time, hence her symbol of the
Tie. Teb means the ark, and She was the primal ark of the unknown
Vast, called the waters, hence the image of the water-cow. Kef
means to look, to watch, and Kefa was the sevenfold watcher,
the watcher whose seven eyes went to and fro through the whole
earth. Her name as Khebti or Hepti reads number seven. In the
beginning then, it is claimed, was the circle figured by Kefa* of the
Seven Stars, the Goddess of the Great Bear, and her first child as
Time was Seb.
Here it must be observed that Seb-Saturn is a secondary
deposit of Kronus. The first Time born yearly was personified by
Sebti (Sothis), the Dog-Star, a representative of Time (Seb) in a dual
aspect, or the repeater of Time. Seb is the earlier Keb or Kebek,
that is as now interpreted the child (Khe, Q)) of Kheb the Genitrix,
and Mother-Goddess of Time, who bore Time as her child.
The present writer maintains that the Typhonian religion and the
Typhonian types are the oldest extant, whether in Egypt or out of it.
Taurt, the Hippopotamus Goddess, is earlier than the Cow, and this
will account for Isis being represented in a Typhonian shape,^ which
.shows the conversion of the ancient Genitrix into the more humanized
form.
Champollion® has copied Nephthys, the divine mother, the Gestator
in the hippopotamus shape. Typhon, the old, first, great one, is the
“ 7 iurse of the gods ” on a monument of the Sixth Dynasty, and was
then divine, not devilish.
Some of this most ancient Sabean lore is extant in the Book ot
^ “ Why,” asks Dr. Birch, “ why do you make the Great Bear Kefa ? The hind¬
quarters of a Lion ^ {peJi) are used for Kefa, and are always carefully distin-
j^uished from the Khepsh sign used for the Polar Constellation^ Answer, if
here and there the name Kefa is used for Khepsh or Taurt, it is not because of
any confusion of two goddesses, but only as a variant of the names Khebma, Kheb,
Khep, Kep, the original Kefa of the North. The distinction was made on behalf
of a Solar Kefa of the Western hind-quarter at Thebes, but, in the fourfold
type of the ancient Genitrix compounded of the Kaf Monkey, the hippo¬
potamus, the crocodile, her hinder part is that of the lion or lioness. All four
are included in the Goddess of the North. And here, in mentioning the name
of the eminent founder of Egyptological science in England, I should like to thank
Dr. Birch for his help, kindly proffered and freely rendered, in answering my
questions during a series of years.
2 Wilk, Mat. Kieroglyphica, xix. ® 17 D.
The Phenomenal Origin of Jehovah-Elohim. 133
Job. Although the cult had been superseded in the mind of the
writer, the Gnosis is still there. “ Behemoth^' he remarks, in a passage
full of perplexity to commentators, is the first, or " the beginning of
the ways of God.”' The word used is the RaSHITH (n'^^’N■|) of Genesis,
the exact equivalent of Arke. The RaSHITH of the ways of God
is “ B’rashith ” of the Mosaic creation and of Proverbs viii. 22. But
how this can be so could not be seen without the symbolism and
mythology of Behemoth.
Behemoth is the Egyptian Bekhma, the hippopotamus. Bekh means
to bring forth, and Ma (or Mut) is the water and the mother. The
Bekhma or Bekhmut was the bringer-forth of (or from) the waters.
As such she was personified as the Great Mother of Mythology, and
placed in heaven as the type of the constellation better known as the
Great Bear. Now it has to be understood that with the motion and
the circle made by the Bear or Behemoth was the beginning in the
heavens, the “ Rashith ” of the genesis, and that by its periodic revo¬
lution the Elohim created the heavens and the earth, or discreted and
distinguished upper and lower, and made an attempt to register the
recurrence of time and season. Chalmers, on the astronomy of the
Chinese, observes that a very ancient and characteristic method of
determining the seasons and months of the year, to which the Chinese
are fond of alluding, was by the revolution of Ursa Major. One of
its names, of which it has several, is “ The Northern Bushel.”
Under this name it is often confounded with the North Pole, and
also with one of the twenty-eight mansions in Sagittarius, which has
the same name. Its tail is called the “handle.” There is a clear
statement of this method of determining the seasons in the writings
of Hoh-kwantsze : “ When the tail of the Bear points to the EAST
(at nightfall), it is SPRING to all the world. W'hen the tail of the
Bear points to the SOUTH, it is SUMMER to all the world. W'hen
the tail of the Bear points to the WEST, it is AUTUMN to all the
world. When the tail of the Bear points to the NORTH, it is
WINTER to all the world.” It is well to keep in mind that the
body of the Great Bear was, in ancient times, considerably nearer
to the North Pole than it is now, and the tail appeared to move
round the Pole somewhat like the hand of a clock or watch. The
historical records say that the seven stars of the “ Northern Bushel ”
are spoken of (in the Shoo),® when it is said, “ the pivot and the gem-
transverse adjust the Seven Directors.”®
The bushel is a type of measure, and this was the first measurer
of time in heaven. Kabu (Eg.) is the name of a measure, and the
word means to measure. Kabt is measured out. Also Hept
(Eg.) is measure and the measure, and the name of No. 7. This
initial point of all beginning then was known, and is announced by
' Job, xl. 19. 2 jj j p j
® Chalmers, in The Chinese Classics, James Lcg^c, vol. iii. page 93.
134
A Book of the Beginnings.
the writer of the Book of Job as the circle made by Behemoth or the
Bear, the Egyptian Khebt, of the quarter named KhepsW. When the
writer of the Book of Job celebrates the potency of tlte Deity, the
great types of the creative power selected are purely] Typhonian.
They are the crocodile and the river-horse, both cc\nsecrated to
Typhon. The latter being the image of the genitrix K.heb, who as
an earlier Nupc, consort of Seb, was associated with Khebpek (Sevekh),
the crocodile divinity. i
The Jews call the Book of Genesis, “B’RashitH,” fVom the two
first words of the beginning. In the same way the whkjle series of
the cuneiform creation-tablets is named Enuma Elis'H, from the
first words of the first tablet, which commences “ EnUMA Elish
L.\ NABU Samamu;” when the upper region was not yet called
heaven. Elish, the upper or raised-up region of the so uth, answers
to the Hebrew RaSHITH, as a place, the sky that was nbt yet called
Heaven. The words B’Rashith, when literally translated, read
“In the beginning of” leaving an ellipsis, without stating in _^the
beginning of what! This at least serves to show that “ In the
beginning ” is not the only possible rendering. R ASHITH is
considered to be derived from Rash, head, chief, v/ith 'the added
syllable ITH, indicating the first in point of time, and therefore in
the beginning.
Rashith denotes the firstborn, the first time or conditioni the origin
of all. Rash also signifies to be set in motion, to move to and fro;
to seize, lay hold of, the highest stars, the upper part. As before
said, Rashith is used ’ for the chief of the ways of God, arid the true
doctrine is alluded to by Wisdom,- who says “ the Lord possessed me
in the Rashith (beginning) of his way, before his works of old. I
was set up from everlasting.” The setting-up of Wisdoin and the
building of her house, be it observed, is connected with the number
seven. “Wisdom hath builded her house, and hath hewn out her
Seven Pillars.” ® Her foundations were laid in the seven stars which
made the first circle in Heaven. So in the Ritual^ “ 55 EFKHABU
built his house for him,” is said of the Osirian or deceased. ‘ Sefkhabu
reads seven horns. Seven horns is the equivalent of the sevenfold
one, or single-horn, the hippopotamus, the constellation of'the seven
stars. There are reasons for supposing that Sefekh (goddess of
the seven), consort of Taht (formerly Sut), was a survival of the
Typhonian genitrix who made the earliest circle, built the ftrst house,
and framed the primordial heaven.
Rabbi Bechai renders “B’Rashith” in order, before all. The
Seventy and Philo translate it in Arke ("Apxv)- Ark (E<g.) means
periodicity, encirclings, inclosings, and tyings-up. The Asrk-symbol
is a noose held in the hand of the goddess of the Great .Bear, who
* Job, xl. 19.
^ Prov. ix. I.
Prov. viii. 22.
^ Ch. Ivii.
The Phenomenal Origin of Jehovaii-Elohim. 135
personates the beginning. The word ORACH (ms) is applied to
the feminine period, as the “ orach of women.” ’ Arksha, in San¬
skrit, means, regulated by stars.
Arke, in the Greek mysteries, was the genitrix of the gods.
In a Greek mythos also Arkas was personified as the offspring of
Callisto, the Great Bear. At Engyum the divine mother was wor¬
shipped as a dual feminine divinity, the same that was adored at Crete
as the Great and the Little Bear. Arkia the mother of Phoroneus
M’as denominated “ the first that reigned ; ” she was the first by whom
time was reckoned. Venus Architis was also a form of the mother,
in Arke. The Laplanders likewise designate the genitrix of the gods
ViRCHU Archa.
Egyptian will help us to render the Hebrew beginning in a tangible
form, and not leave it as indefinite as " once upon a time.” Ras
(Eg.) is the English raise, and RASIT is equivalent to the raised.
It (Eg.) is a name of heaven, and RAS-IT reads the up-raised or
suspended heaven. Hence Ras is a name of the south, as the
elevated or upper heaven. The determinative of the word Ras, to
raise up, watch, in one instance is the sign of suspending and sup¬
porting a weight; in another it is the ideograph of heaven, raised up
and sustained on three props or rests. The Egyptian Rasit, the
propped-up heaven, is paralleled in meaning by the Hebrew nti'ST
(Resheth), a bolster, used only once for the bolster of Saul,- that
which raises up, from RAS, to be high and lifted up. Whether we
read Ras-IT, the elevated and suspended heaven, or RAS, to raise,
hang up, and It, to figure forth, this will yield the phenomenal origin
of the beginning, designated “B’rashith,” in Hebrew. Once we
can get on Egyptian ground we can tread securely.
This Rashith of the beginning is the RUSAT or RUSTA (for the
word is read both ways) of the Ritual. In the inscription at
Denderah, of the time of Kufu, referring to the Sphinx, Rusta is
written RUSUT. Primarily the Rusta denotes the raised-up or
humanly-figured heaven, and is likewise used as a type of com¬
mencement. It has various applications.
Res (Eg.) is to raise up, suspend, be elevated, bow out. The Res,
in Egyptian, may be written RES-T, although not found so written.
But it is so in the Norfolk RiST, the rise or a rise. RiSH is also to
rest, and the RISII becomes the “Rest-and-be-thankful” of our
ascents. In this sense the Rusta becomes the place of rest for the
dead. A variant of Res is the Urs (Eg.), the pillow, bolster, or
support, which, with the TH terminal, is the Hebrew the
bolster of Saul.
The Rashith of the celestial beginning was the primal resting-
place in heaven. Ras, to raise and prop up, becomes the Raci of
the Hindu astronomers. Thirty degrees make one raci, rendered a
1 Gen. xviii. ii. ^ i Sam. xxvi. 12.
136 A Book of the Beginnings.
sign; twelve RACI make one revolution or circle of the twelve signs.
Again, RA91 has the meaning of raising up, because the heavens of
the mythological astronomy were raised up, piled and propped up
in building them, just as in piling up so many stones. The Rasi-
Chackra is the circle of signs ; Rasa, the name of a circular dance.
Ras, in Assyrian, denotes two roads crossing each other within
the canopy of heaven. “It” (Eg.) is the heaven. So that the
raised-up place of the one language becomes the crossing of the
other. It is solstitial in the south (Ras), and equinoctial at the
crossing, as at the Rusta of the west, the entrance to the underworld
in the Ritual.
It was at Rosetta, in the temple of Atum, that the stone with the
trilingual inscription was found (1799), which served as the point of
commencement (B’rashith) for the deciphering of the Egyptian
hieroglyphics. This Rusta, in the north of Egypt, is the terrestrial
analogue to the one we are in search of in the northern heaven.
Resh, in Assyrian, is first, beginning. Ras, as a point of commence¬
ment, passes into the title of Mercury, as Ris-Risati, the chief of the
beginning. The point of beginning for the Egyptian year was in
Ras, the south.
There was a Rusta south, and a Rusta north ; also a Rusta of the
equinoctial level. Rusta is the southern gateway of the sun when he
goes forth to the eastern horizon of the heaven, and the fields of the
Aah-ru, the house of the gates or the zodiac.*
Horus, in the fifteenth gate, on the day of the festival of the
adjustment of the year, or at the time of the vernal equinox, says,
“ I have brought, I have prepared, the things in Abtu, for I led the
road from Rusta.” 2 Abtu is the place of beginning. Also, “ The
Osiris has seen the pool of the Persea, which is in the midst of the
Rusta.” ^ This pool was in An, the place of beginning, and of repe¬
tition. Again, we read,"* “ Hail keepers of the seven chief staircases !
made the staircases of Osiris, guarding their halls. The Osiris knows
you ; he knows your names—Born-in-RusTA ; when the gods passed,
making adorations, to the lords of the horizon.” Here are seven
keepers of the seven staircases, which were converted into those of
Osiris, whose names are " Born-in-RuSTA.” These seven are the
Seven Great Spirits of Ursa Major. The Rusta they were born in
was the circle of the Great Bear, the Rashith of the celestial north.
“ In Rasit,” as Egyptian, gives us a point of place, which, when
identified with phenomena, is a starting-point in space, in time, and a
foothold for thought. The full form of the words rendered, “ In the
beginning God created the heavens and the earth,” is “ B'rashith bara
Elohtm eth ha shamaim v'eth ha aretz^ The Hebrew Bar, to declare,
make manifest, agrees with the Egyptian Par, or Para, to show,
cause to appear, make obvious, manifest, come forth, surround, go
* Ch. xvii. 2 Ch. c.xlvii. 3 Ch. exxv. Ch. c.xiv.
The Phenomenal Origin of Jehovaii-Elohim. 137
round, glide round. Pra denotes visibility, with the eye for deter¬
minative. The word is also determined by the symbol of time, and
signifies appearance in time. The mode of this manifestation is shown
by Pra, to go round, surround, make the round, the image of the
cycle of time, in which consisted the “ Creation ” of mythology.
The primitive Genesis has no relation whatever to the doctrine of
creation out of nothing —creatio ex nihilo. The word create (Ker-at,
Eg.) retains all that was meant by the first creation. Ker signifies
to curve, and AT is a type, a circle, a time; and by the circle of
time was curved, carved, or created the heaven and the earth of
symbolism, as will be adequately set forth. The earliest observed
creators of a circle of time were the Seven Stars in Ursa Major.
The word Bra has also the sense of engraving or drawing, as might
be done in forming a circle. The passage may be rendered,
“ In Rasit the Elohim showed and explained the upper and nether
heavens,” or heaven and earth; the Elohim being the appearing,
encircling, cycle-making disposers, on whose motion and pathway
the earliest celestial chart was founded. Hebraists are not aware
of the special force of the “ Eth ” in this passage. In Hebrew niN
has the meaning of a sign, a type. At (Eg.) means to type, form,
image, the circle. IT is to figure, paint, or portray. Aft (Eg.) is the
abode, and the four corners ; a first formation, and a name of the genitrix.
Ath in the hard form of nr means something defined, bounded,
established. It is especially used for a time, the time, a course of
time, definite times of the year, also for a year.^ The true sense of
the passage is, in Rasit (Rusta) the Elohim manifested the typical
heaven and earth, leaving the particular point of commencement un¬
determined. This we affirm to be the beginning with the Seven Stars
of the Great Bear, in the name of which, as URSA, we find a form of
the RUS in Rusta, and in Rusta was the place of rest. An illustra¬
tion of this Rashith may be derived from another meaning of the
word. Rashith also signifies the noose or a network. The altar
of the deity, as described,^ is to have a grating of Rashith with four
rings at the four corners. Netting is typical of catching and laying
hold. The goddess Net (Neith) is the knitter in that .sense. The tie
carried by Kefa (of the Great Bear) is a yet earlier sign of netting.
She crossed the first bit of network in heaven.
It is now suggested that the Elohim of the Hebrew Genesis had
their phenomenal origin in the Seven Great Stars of the Bear, no
matter which of the two Bears was the first observed as the constel¬
lation of the pole, and that the Seven Elohim. are the same personages
and types as the Seven Rishis of India, the Seven Hohgates of the
Californian Indians, the Seven Spirits of the Great Bear found in
^ Egypt, China, and Japan; the Seven Khnemu or Pygmy sons of
Ptah, the Seven Kabiri, the Seven Sons of Sydik, the Seven Dwarf
' Gen. xviii. lo, 14. * E.x. xxvii. 4.
138 A Book or the Beginnings.
Sons of Pinga, in the Mangaian mythology ; the Seven Dancing
Indians of the North American tribes; the Seven SiNTOS of the
Japanese, the Seven Amshaspands of the Persians, the Seven
Sons of Aish, the Seven Sons of Jesse, the Seven Princes of the
Chariot, the Seven Titans with Kronus, the Seven Heliadae of the
Greeks, the Seven Companions in the Ark with the British Arthur,
the Seven Associates with St. George, the Seven Spirits before the
Throne, the Seven Eyes in the Stone, the Seven Bears, the Seven¬
headed Dragon, the Seven Hathors, Seven Persian Wise Women, the
Seven Sisters, the Seven Korubantes of Korubas, the Seven Whistlers,
the Seven Pillars of Wisdom, the Seven Gates of Thebes, the Well
of Seven Springs, the Tower of Seven Stories, the Seven Doors in
the Cave of Mithras, Seven Steps of the Masonic Ladder, the Seven
Inclosures of the Jewish Temple, the Candlestick with Seven
Branches, the Seven Tablets and Seven Seals.
The name of the Elohim will be dealt with hereafter, and shown
to be derived from Alu (Eg.), the first revolvers in relation to an
earlier Alv and Kherv, and the Hebrew ACHIM, or brotherhood, as
a name of the seven sons and seven companions of all mythology,
who sometimes appear as male fellows, sometimes as seven females.
P'or example, the following form of the mythical beginning with the
Seven was presented by the Vice-President, Section B, American
Association for the Advancement of Science, at the Saratoga
Meeting (August, 1879) :—
“ The philosopher of Oraibi tells us that, when the people ascended
by means of the magical tree which constituted the ladder from the
lower world to this, they found the firmament—the ceiling of this world
—low down upon the earth—the floor of this world. Machito, one of
their gods, Taised the firmament on his shoulders to where it is now
seen. Still the world was dark, as there was no sun, no moon, and no
stars. So the people murmured because of the darkness and the cold.
Machito said, ‘ Bring me seven maidens,’ and they brought him seven
maidens ; and he said, ‘ Bring me seven baskets of cotton bolls,’ and
they brought him seven baskets of cotton bolls ; and he taught the
seven maidens to weave a magical fabric from the cotton, and when
they had finished it he held it aloft, and the breeze carried it away
toward the firmament, and in the twinkling of an eye it was transformed
into a beautiful full-orbed moon, and the same breeze caught the rem¬
nants of flocculent cotton which the maidens had scattered during their
work, and carried them aloft, and they were transformed into bright stars.
But still it was cold, and the people murmured again, and Machito
said, ‘Bring me seven bufialo robes,’ and they brought him seven
buffalo robes, and from the densely-matted hair of the robes he wove
another wonderful fabric, which the storm carried away into the sky,
and it was transformed into the full-orbed sun. Then Machito ap¬
pointed times and seasons and ways for the heavenly bodies, and the
The Phenomenal Origin of Jehovah-Elohim. ^ 4 ^
gods of the firmament have obeyed the injunctions of Machito from
the day of their creation to the present.” ‘
This is a legend of the seven stars, the seven Hathors, seven cows,
bears, or sisters which are met with in the oldest mythologies. The
seven cows and the bull constitute one of the mysteries in the Ritual,
in conjunction with the four mystical eyes and the four paddles of the
sun, arranged according to the four quarters. A knowledge of these
things was necessary to the deceased in death; lienee the great incen¬
tive for the living to keep them in remembrance in life.
The Christian theology is supposed to derive its doctrine of the
seven gifts of the Holy Ghost from the Latin version of the text of
Isaiah iv. “The spirit of the Lord shall rest upon him, the spirit of
wisdom and understanding, the spirit of counsel and might, the spirit
of knowledge and of the fear of the Lord.” But these seven spirits were
extant in Egyptian theology as the seven souls of the solar god, who
is spoken of as “ Ra with his seven souls.”- “Hail to thee, O Ra,
four times ; hail to thee and thy soul seven times.” •’ These Seven
personated seven functions or attributes of the sun. They had a still
earlier form in the seven spirits of the Great Bear;* the first seven
spirits of light having their phenomenal origin in the seven revolving
stars. The seven gifts of the Holy Ghost are derived from the lady
of the seven stars, who as Taurt, was called the “ living Word.”
The Hebrew Elohim in Job are the sons, the Beni-Elohim, and iden¬
tical in origin with the Egyptian seven gods of the elements ; the
Taas, a septenary of gods of the word or speech ; the seven spirits of
the wind or breath invoked by the Hurons.
The worship of the Elohim marks what is termed the time of the
judges in Israel. The judges are the Elohim identified by the name in
the Book of Exodus.® In the 28th verse of chapter xxii. the Elohim arc
gods in the text, and judges in the margin. Another Hebrew name
of the judges as yields a form of Kheft (Sheft), whose name of
Apt signifies judgment and the judge. Also Sebti and Hepti have
the value of number seven. These are the typical princes of the people
also supposed to have ruled between the time of Joshua and Samuel,
who are seven in number, as the princes’of the Kabala. In the margin ^
the Elohim of Egypt, that is of Kheb, are the princes, and the seven
princes of the Kabalist chariot are the seven stars of Ursa Major, by
which we identify the princes who were the Elohim, or Alu-akim, the
brotherhood, the gods of the orbit.
The earliest divinities of the Egyptians are called the Nun, Nu-
TERU or Nunteru. Nun (Nunu) means a time appointed, a type, an
image or portrait, and TER is time. The Nunteru, Nuteru, or Nnu were
pourtrayers of time personified as gods. They were of both sexes,
‘ Prof. J. W. Powell of Washington, Nature, Jan. 29th, 1880.
* Tempel-insclir. i. 29. ® Papyrus of the P 7 ‘ince of Wales, Brit. Mus.
* Pit. Ch. xvii. xxi. 6 ; xxii. 8, 9, 28. Ex. xii. 12.
V
A Book of the Beginnings.
but the Nnu appear as a group of males who are fellows, associates.
And there is an ideographic sign called Nnu, figured thus :* —
This calls to mind that in the old Siamese planispheres the figures
of the stars are circles,*^ not rayed likenesses. Here the circle is em¬
blematic of those that moved in observed cycles of time and made
the circle, of which a loop was the earliest known sign. The Nnu are
here determined by the number eight. An eight-rayed star is the
ideographic sign of the Assyrian god Assur, who is the Great God.
This eight-rayed star was continued in the iconography of the Cata¬
combs as the symbol of the manifester. The number eight, as in
the case of Taht-Esmun, denotes the Manifester of the Seven ; that
is the Seven who were first represented by the seven stars of the
Great Bear, and afterwards by the seven planetary gods. Name
for name, Assur is the same as Asar (Osiris), Ar the son of
As, Hes, Isis. But whereas Osiris was the solar Ar (son), Assur
is a star-god, and therefore the Sabean son who in Egypt is
Sut-Har. The eight-rayed star of Assur is the equivalent of the
eight Nnu, who were known as the eight great gods of Egypt, but
whose origin is unknown. In the Phoenician mythology Esmun, the
eighth son of Sydik, was the Manifester of the Seven, and he was
represented with eight rays round his head ; his temple, in which the
sacred books were kept, being placed on the top of the Birsa at
Carthage. The Phoenician Esmun was the Egyptian Taht, Lord of
Smen or the Eight. Taht took the position of the earlier Sut as
Manifester of the Seven.
Bunsen maintained that Sut was an Asiatic creation, and his
rootage, together with that of the Typhonian cult, was not to
be found in Egypt. Nevertheless he was absolutely wrong. Sut
is so ancient as to seem at times entirely new in Egypt. Bunsen
admits that the seven primary gods are indissolubly connected with
an Eighth, Taht, who is called by the name of Eight, and is lord
of the region of Eight, Smen or Ses-sen. But he says these numbers
cannot be explained from the groups of the gods themselves.^ Nor
do the monuments offer any direct information as to the origin and
nature of the Seven, or their relation to Taht as the Eighth, who is
the manifester, in whom the Pleroma is revealed. In all the repre¬
sentations of Taht, the God of Sesennu, the City of the Eighth, he is
always pourtrayed in conjunction with the seven gods as the one who
reveals. These seven cannot be planetary, as Taht, the lunar god,
would be one of seven, whereas he is the god Eight. Nor are they
* Burton, Excerpta Hieroglyphtca, 34. 2 Plate in Asiaiic Researches.
The Phenomenal irigin of Jehovah-Elohim. 141
mere elementaries, although the elements were associated with them
as seven in number. These seven were phenomenally founded on
the seven Elohim of the Great Bear. They are the seven who were
associated with seven Taas, seven elements, seven elementary forces,
or seven properties of nature, into which the Egyptians divided the
whole as “ matter, cohesion, fluxion, coagulation, accumulation,
station and division.” The seven were afterwards denounced as
the Betsh, the children of revolt who were first established on the
height of Am-Smen. These were the first movers, revolvers, time¬
keepers before the raising of the firmament. They are seven in number,
with the eighth for manifester or teller of time. But they did not
keep true time, they were lazy, the “ children of inertness,” and got
deposed. The later glosses on this subject, which make Ra the creator
of the eight, do but confuse the matter ; these came first out of chaos,
and the kingdom of Ra was the latest established of three, stellar,
lunar, and solar. It cannot be explained except by remembering that
Taht, the lunar revealer, had taken the place of Sut, the dog-star,
the first announcer of the seven, and it is through Sut that we have
to explain the seven.
Sut, as the first announcer and manifester of the seven, was the
son of Typhon, the goddess of the Great Bear, Khepsh, the oldest
form of the Goddess Sefekh, whose name signifies the number seven.
Taht, the lunar god, superseded Sut, and Sefekh, the mistress of the
writings, became his consort, as representative of the ancient Khepsh,
Taurt, or Apt, who was called the “Living WORD.” The “Taas,”
who are the seven gods of the word or speech, represent the Goddess
Seven, who was the “living word.”
The Great Bear is called the Seven Bears in the Zend. Hathor, the
cow-headed genitrix, is septiform in the seven Hathors or cov/s ; the
Great Serpent or Dragon is seven-headed, and so in various ways the
one constellation is also the sevenfold in accordance with the phe¬
nomena, and in no other form of phenomena do we meet with the
seven in one satisfying all the requirements of the various illustrations.
This is the only source of the seven, who are at the same time one.
The seven appear as the .seven spirits of the Great Bear, and were
also converted into the seven assistants or attendants of the builder
Ptah and the seven sons of the Phoenician Sydik, with Esmun for the
eighth. So in Hebrew Shmen is number eight, and as place Smen
(Eg.) is a name of Sesennu, which is Egyptian for number eight.
The eight Nnu are the eight of Smen, the seven of the Bear and the
dog-star, the eight that appear in one form as the seven cows and the
bull; the husband of the cows, in the Ritual. The Hebrew SmiN
also means a being of either gender, and the image or idol was
represented as a man with the head of a bull.
The doctrine of the Seven, with the Eighth for their Messiah,
as Sut and Taht had been, was known to Micah, who, in speaking of
142
A Book of the Beginnings.
the coming of the manifester, whose goings forth have been from of
old for ever, that is Ionian, and who is to be the Mashal of Israel,^
says, “ This shall be the Peace when the Assyrian shall come into our
land, and tread in our palaces, then shall we raise against him Seven
shepherds and Eight principal men,” \vhich are equivalent to, if not the
same as, the eight great gods, with the eighth as the manifester of the
seven.
Ibn Sarilk considers the Hebrew jwn (plural Chashmannim), of
Psalm Ixviii. 31, to be the same as the Egyptian name of Her-
mopolis. He is right as to the words being identical, but it does not
mean that the people of Hashman or Chashman shall come out of
Egypt. The Princes are the eight great gods of Smen, considered
as the Seven Kabiri of Ursa Major and Sut, or later Taht, who was
the eighth.
We are able to connect the eight-rayed star of Assur and the eight-
looped sign of the Nnu with Sut, as the predecessor of Taht, the mani¬
fester of the Seven Stars. The loops also occur in the sign of Sah
for a constellation, which sign is found in the tomb of Rameses IV.
at Biban-el-Muluk, directly after the star Sothis, the star of Sut, with
a star and eight points annexed to it.^ Hitherto the star with
eight points has been taken to denote the constellation Sah
supposed to be Orion. It is now suggested that the eight-pointed
star denotes Sut (Sirius), not as the sign of the dog-star constella¬
tion or group, as Eratosthenes thought, but as the representation and
manifester of the Seven Stars of the Great Bear. This does not
exclude Orion as one of the starry types of Sut-Har.
This beginning with the Seven Elohim of the Great Bear and the
dog-star will explain how there could be light before the sun, moon,
and planets existed. In the Ritual the gods of the circle and of the
Seven Aahlu are called the ancestors of light. According to the
Hebrew Genesis it was the Elohim who first said, “ Let there be light,
and there was light,” and the light and darkness were divided into day
and night. This was before the creation of sun, moon, and planets,
or rather before time could be reckoned by their courses, a distinc¬
tion lost sight of in the literalization of the myth. The seven stars
that turned round nightly with the sphere were the primal light-
bringers of the first creation. The periods of other stars followed,
and Sut was their annual manifester, then that of the moon was
registered, and last of all the solar time was observed and kept.
These generators and ancestors of light were so ancient they had
been sublimated, divinized, and relegated to a kind of spiritual realm
beyond the phenomenal creation described in the book of Genesis.
The account of creation, then, in the Hebrew Genesis resolves into
a statement that the first motion of the heavenly bodies, observed and
registered for human guidance, was the periodic revolution of the
‘ Ch. V. 5. 2 Mon. de I'^gypie, pi. 176.
The Phenomenal Origin oe Jehovah-Elohim. 143
Seven Stars. These, as a constellation, are one; as stars they arc
the Seven, and the divinity in whom we shall find the character of
the sevenfold one is the deity of the Genesis.
In Hebrew Zmen (|Ot) means to number, to measure out, ap¬
portion, arrange, determine, and is applied to appointed times and
limits of time, hence to times of festival. The Aramaic Smen
and Maltese Zmyn have the same signification. Also Shmin (poK’)
is the name of the dual heaven. Now the Smen, the eight great
gods, were extant before the firmament was lifted or divided into
the upper and lower heavens. These were the first creators of the
heavens, which are two, or a double one, divided into north and south ;
Sut in the south, and Typhon in the north. The Dog-Star and
Great Bear are the determiners of south and north, therefore the
makers of the two heavens, and as they are the eight Smen in one
aspect, so are they the two in another; hence the name of Smen can
also be applied to the dual heaven.
In the Chaldean Creation at the dividing of the whole into two
halves, the firstborn of Lakhmu and Lakhamu were ASSUR and
Kissur, and “ Assur ” agrees with the God AssUR, who is now to
be identified with the Dog-Star. If this be right Kissur must denote
the Seven Stars of the Bear, which would agree with the meaning of
the word KiSSURA for those who are united and bound together,
as in the Hebrew iK'p (Qashar) for a confederacy, the constellated
group of the Seven Stars, the companions, the Kabiri, Sons, Rishis,
Hohgates or KiSSURI. Also in the Assyrian dedication of the
months the twelfth is assigned to the Seven Great Gods—the
zodiacal sign being Pisces—whilst the Ve-Adar or intercalary month
is given to Assur, the eighth God. In the Chaldean Oracles the
Smen are described as a septenary of living beings, and there is no
doubt the seven planetary dispo.sers came to be regarded as the Smen.
But the seven planets never could be the eight Smen. They were
not the first establishers of the heavens. These were the seven of
the Great Bear and the Dog-Star, whence the typical eight in number.
If we take the root Sem (Eg.), that is a name of the double
plume of the two heavens, it also means representatives, myths, to
pass, traverse, conduct a festival. The Sami arc a group, cluster,
combination; and in Serna, to encircle, go round, the number of
revolvers is eight. The first form of these was the seven stars and
Sut, and the later the seven planetary deities with the eighth god as
completer and manifester of the ogdoad. And only in the genitri.x,
who is the Egyptian goddess of the Great Bear, can we find the seven¬
fold one, who is both one and seven. This was Khept or Khebt, with
many variants of her name. Khebt or Hept signifies seven, also
' the ark of the seven. Khepsh may have had a form in Khevekh for
Sefekh, Number Seven, to have come from ; the SlI having been an
earlier Kh. This would account for the name found as Chavach, for
144
A Book of the Beginnings.
the cleft, opening, fissure, and feminine cave. Language corro¬
borates this beginning with the seven stars. Khebti, Hepti, Sebti,
and Suti are variants of a type-word for number seven in Egyptian.
These are also forms of the name of the goddess of the seven stars.
Khebti, Kheb, Hepti, Hat, Uati and Aft show the process of wearing
down, and this can be followed in language generally with the
names of Number Seven variously derived from the name of the
genitrix, who is the goddess of the seven stars.
Koopah, Mandan Indian. Seyth, Cornish. IIitu, Saparua.
Chappo, Minetari. Saith, Welsh. Hetu, Timur and Manatoto.
Kjeta, Lap. Sate, Hurur. Hithu, Rotuma.
Katu/., Logonc. Seta, Yakut. Mita, Marquesas.
Chet, Siamese. Shato, Uriya. Het, Magyar.
Chit, Ahom. Shat, Deer. Yidi, Uigur.
Sebatta, Gafat. Dzhuti, Yeni.seian. Yedi, Kaz.in.
Shuharte, Tigrc. Tset, Laos. Yedi, Bashkir.
SuitHAT, Amharic. Tsir, Shan. Yedi, Osmanli.
SuiiHU, Arkiko. Ts'it, Khamti. Yedu, Gadaba.
Sabata, Gonga. Hapt, Biluch. Yettu, Irular.
Shebata, Kaflfa. Hapt, Bokhara. Whitu, Maori.
Sibitti, Assyrian. Hapta, Zend. Witu, Polynesian.
Sabaa, Swahili. Haft, Persian. Aweth or Owith, Pelew
Sabaat, Arabic. Haft, Brahui. Islands.
Saptan, Sanskrit. Heft, Duman. Edu, Telugu.
Septem, Latin. Heft, Khurbat. Idi, Meshtsheriak.
Sheba, Syriac. Efta, Tater. In, Tarawan.
Sheba, Hebrew. Epta, Greek. Itoe, Pome.
Sappoah, Crow Indian. Hat, Singhalese. Itoe, Ansoes.
Other names of the Genitrix and her Number Seven might be
followed on other lines of language.
“ Let Mete be exalted, who is our root, the root that is one and
Seven,” is a formula of the worshippers of the image called Baphomet.
The Mexican mother-goddess CiVAcoatl, known as the serpent
woman, was reported to be a form of the goddess Seven, as Chico-
mecoatl. Seven Serpents. CiVAcoatl answers to the genitrix Kefa,
and the seven serpents to the seven stars. The seven uraei appear in
the Ritual. The seven-headed serpent, or dragon, was a type of
the old Typhonian genitrix. Hence the probability that the goddess
Seven-Serpents was the sevenfold type of Civacoatl. The virgins who
served Chicomecoatl carried in the sacred processions seven ears
of maize.^
This type of the seven ears of corn is also pourtrayed in the
Egyptian planisphere.^ Virgo, as the goddess, bears seven ears of
corn, five in her hands and two on her head. No origin was lost.
This is one form of the goddess of the seven stars brought on in the
zodiac as Virgo. So Hathor was one and seven under the cow type.
In Pharaoh’s second dream, behold the seven Hathors (cows) become
the seven ears of corn, and “ the dream is one." ®
Haya in Sanskrit is a .symbolical expression for the number seven.
Haya also means the horse as the goer. The first horse that went was
^ Bancroft, vol. iii. p. 352. * Drummond, PI. 3. ^ Genesis, xli. 26.
The Phenomenal Origin of Jeiiovaii-Eloiiim. 145
the watcr-horsc, and this, with the typical number seven, shows that
Haya is the earlier Kefa, the goer of the seven stars. Another
reduced form of Kefa is extant in the Chinese Cll’HOO for the North
Pole and centre of motion, called the hinge of heaven, on which all
turns, the Teen Cll’HOO. So in Egyptian, Khepu signifies hinges.
One form of the goddess Seven in Israel is Deborah of the hinder
part, or north. She was the parent of the Princes who arc the seven
of the chariot, the seven companions. There were no princes in
Israel, she sings, until that I, Deborah arose, that I arose a mother in
Israel. She preceded the “new gods,” and the wars of the Lord.^
Deborah was the first, the primordial Word, the oracle of the begin¬
ning, identical as such with Tep (Eg.), the tongue, and Tcb, a name
of Typhon, the living Word ; one with Wisdom of the seven pillars,
and Arke of the beginning. Her name also identifies Deborah
with the north, or hinder part. Before her time, we are told that
the highways were unoccupied, and the travellers walked through
the byways. There was no celestial chart, no roads mapped out, no
inhabitants in heaven. Hers was the time of the SllEPlIT, the judges
(princes), the seven companions who are the Elohim of Genesis, whose
judgment-seat was the mount, and who rode on white asses.
Following Deborah, “ They chose new gods ; there was war in the
gates.” Hers was the reign of Peace. Hept (Khept) means peace and
plenty. Hers was the time when mankind were of one tongue, the
golden jige associated with the name of Sut or Saturn.
Her consort is Lapidoth (nn's!?), the lightner;-his name signifies
lightnings. Another Hero is Barak, whose name has the same mean¬
ing. Barak is Sutekh ; Bar the Son, the Ar, is one of Sut’s names.
Sutekh or Barak was the glorious war-god, fierce as fire, the fulmina-
tor against the powers of darkness, one of the first, as the star Sothis
and son of the Sabcan mother, to pass through the Hades of death,
cut through the Akhekh of darkness, or make a way out of the swallow¬
ing monster of the mythos ; the first, as the present writer thinks, to
rise again on the horizon of the resurrection as Orion, or Sut-ORIENS.
But if Deborah be Typhon then the most especial Hebrew form of
Sut or Bar-Typhon the war-god, is not Barak, but Samson. Samson
lived in the time of the Judges, the Shepht, the Princes, the Seven, the
Elohim. He was one of them himself, but whereas the other great
warriors fight at the head of large forces, Samson is the hero alone.
Hitherto the comparative mythologists have not looked beyond the
solar type for a witness to Samson. The first celestial hero was
not the sun, but the conqueror of the sun and solar heat. He was re¬
presented by the dog-star not only as the fire-god, but a god over fire ;
^and at the season when the sun was in the sign of the Hon and the
heat in Africa was intolerable, then Sut, as Dog-Star, or as Sut-Har
(Orion), arose, and as the sun had then attained its supreme height and
‘ Jud. V.
VOL. 11.
146 A Book oi- the Beginnings.
began to descend, the Dog-Star, or Orion, was hailed as the conqueror
of this cause of torment. The lion, as is apparent from its place in
the zodiac, was the type of the furious summer fire, hence Samson, like
the later Hercules, slays the lion as his first feat of strength, and out
of the slain lion comes the honey. The ass being a type of Sut
Samson kills the Philistines, the inimical forces, with the jaw-bone of
an ass. The fox is another type, and Samson destroys their corn by
means of the foxes.
Sirius is designated the “ Hairy ” in Arabic. The Serau (Eg.) is
also a hairy goat-kind of sheep. The star of Sut and hair thus meet
in a word. Samson is the hairy one whose strength is associated with
his hair. Sut, who vanquished the lion of the summer heat, brought
the inundation. So the Ass figures in traditions respecting the
Jews, as the animal that guided them to the place of springs in the
desert when they were, dying of the drought. This is probably con¬
nected with the “spring of the jawbone” in the place of Samson’s
exploit, founded on the stor)*- of Sut, bringer of the waters to the
thirsty land. In accordance with this, the name of Samson
contains the Hebrew SriEVN (pL^'), to make water, pour out, cause
to flow, pour out plentifully ; Sefa (Eg.) being a name for the
inundation.
If we take “ Shem ” as the title of the god or renowned hero, or
Shema to be bright, glittering, resplendent, SllEM-SHEVN (Samson) is
the exact equivalent of the glorious star of Sut, the herald and hero
of the outpouring waters of the Nile.
The Targum on i Samuel xvii. 4 makes Samson to be the father
of Goliath, and that is corroborative of his being a form of Sut. The
giant is a personification of a large cycle of time ; the largest of these
was the Sothiac cycle, a period of 1460 years—the Goliath of cycles !
If we only take the annual cycle determined by Sut, that was a giant
compared with the length of a lunation. This latter was reckoned
by Taht, who superseded Sut, and the Hebrew Taht, David, is the
slayer of Goliath; so the moon-god, Khunsu, is the giant-killer.
Another shape of the goddess of the Seven Stars in Israel is nin
Chavvah or Eve, the mother of Sut or Seth, who follows a form of
the Seven Patriarchs, on the line of Adam and Lamech.
Ashtoreth, the horned goddess, commonly associated with the moon
as her type, is the earlier Deess of the seven stars. She was
represented by and as the moon, accompanied by the seven stars,
erroneously assumed to be the seven planets.^ The seven stars of
Ashtaroth or Ishtar are independent of both moon and sun ; they
are the seven stars of the Bear.
The horns are not limited to the lunar type, they belong to the cow
Hes or As, and it will be argued that Ashtoreth is the Egyptian Ta-urt
in the form of the cow or seat, whence Hes-ta-urt. The cow was seven-
^ Calmet’s Dictionary^ pi. .wi. fig. 13.
The Phenomenal Origin of Jehovah-Elohim. 147
fold in the seven cows or Hathors, the horns sevenfold in Sefekhabu.
The typical seven do not originate with the moon, but with the seven
stars, the Elohim of Ashtaroth.
On the under surface of a scarabaeus in the British Museum ^ we sec
the lady of the seven stars seated on a chair with the mystical seven
figured in a straight line behind her. Before her stands a priest or
adorer. Between the two there is a symbolic star. This then is the
star of the number seven, the goddess of the seven stars, who in
Assyria is Ishtar. The number seven is duplicated. In her left hand
the goddess holds another seven similar globes or balls arranged circle-
wise. These seven disks are identical with the seven balls or globes
depicted within the rings on the Scottish stones, as the number of the
stars in the Bear constellation.
The Kabalists, who have preserved some of the most ancient images,
have the double triangle or six-cornered figure of the two heavens,
called the Shield of David, the same figure that, with the addition of a
circle round it, forms the Sri Iantra of Hindustan, and is an orna¬
ment in the Royal Masonic Arch. The inscription on it, seven times
repeated, is Agla Agl (Sir) means to circle, be round,
turn or wind round in a circle. The Aglah is a rolling thing, a car, a
chariot. The Agl, Agla, or Aglah was also the golden or molten calf,
a symbol of the divinity worshipped in Israel as the Agl-Meskah,-
that is the birthplace typified by the calf or heifer, a form of the
Virgin mother. The six-pointed star or double triangle called the
Shield of David is the image of the four corners united to the height
and depth, but the sevenfold Agla preserves the seven cows of Hathor,
and belongs to the seven stars or the seven Elohim of the beginning.
nn, the Hebrew name of the heifer, is one with Tepr (Eg.), and the
heifer was a type of the genitrix worshipped in Israel. Also the
whole law and doctrine, precepts, statutes, regulations, and religion of
the Jews are named min, and Tepr (Eg.) means the oral commence¬
ment, the Word of the Beginning. This was depicted in the plani¬
sphere by Tef, the genitrix with her tongue (tep) protruding from her
mouth as the utterer of the primeval word of revelation, direction, and
of law.
The Dove as the lonah (niv), or Thvr (-iin), is a symbolical
figure of Israel. The dove still bears the name of the Ancient Geni¬
trix Tef. It is the Typhonian bird of breath belonging to the pre-mas¬
culine period of mythology before the Hawk was adopted. One name
of the Typhonians is the Menat, and this is a name of the dove.
The dove was a type of the great mother, as Semiramis, it was
also an emblem of Juno ; the spirit that brooded over the waters in
^creation was the dove-like. It signified the same thing and the iden¬
tical cult in Israel as elsewhere. Tep (Eg.) means to breathe, inhale,
and the Thvr was the feminine bird of breath.
^ Landseer, Sabean Researches, p. 361. - Ex. xxxii. 4, 8 ; Dent. ix. 16.
I. 2
148 A Book of the Beginnings.
When the Greeks symbolized the Seven Pleiads as seven doves, they
had got hold of the wrong constellation in relation to the number seven.
The seven doves, like the seven bears, cows, sisters, Hathors, Hohgates,
Kabiri, or others, are the seven great stars in Ursa Major. It appears
to me that the same mistake may have been made in rendering the
Hebrew KeemaH by the Pleiades.‘ hd'd, according to Fuerst, is
derived from DO, KVM, in which we have before found a form of the
Egyptian Khebma, the name of the hippopotamus-type of the Great
Bear. Keemah, from Kvm, would render one form of the name in
the same reduced way that AlSil or Gaish may render Khepsh,
whilst the sons of Gaish would be the seven considered as the Elohim,
Kabiri, or male companions. The coupling of the constellation with
Orion twice over points to its being Ursa Major. Both Bears are
constellations of seven stars, and both are circumpolar. Possibly
Aish (Khepsh) and Keemah (Khebma) may be the two forms of the
Bear, or the Bi-Genitrix.
Pythagoras in his Golden Sayings calls the two Bears the hands of
Rhea.^ In another saying he calls the Sea the tear of Time, and that
is Egyptian. The Egyptian Rhea is Nupe, the pourer-out of the water ;
but the water-horse was earliest, therefore Rhea is Ur, or Ta-urt, of the
Bear, or, according to Pythagoras, of both Bears.
The Great Bear is still known in Britain as David’s Car.^ In the
name of David we have the earlier Dyvid (of Wales) identifiable as
the Egyptian Tepht, a name of the abyss of the North, and the
goddess of the car, which imaged her as the bearer. Devab (an) or
Deb ( 3 n) is a she-bear. In Egyptian Tabi is the bear, and Teb, Tep,
or Tef is the goddess of the Great Bear. Debab (aan) means to speak,
and Tep (Eg.) is the tongue. Tzebab (niv) is a collateral form of
Debab (33n) as Zephon is the Hebrew form of Typhon, or Tef^ the
Bear. Seb-at in Egyptian would be the circle of Seb or time, but the
male form of time personified in Seb is later, and Seb is the earlier
Keb, Kep, or Kef. Kef-at then is the circle of Kefa, the Great Bear,
the first feminine form of time, and identical with Devab the she-bear.
Zebab means to cover, to roof over, to bend, turn, wind round to¬
gether, as did the seven stars in the Bear. In Egyptian, Kebcb,
represented in Hebrew by Zebab, means the source of all. Devab,
Zebab, and Kebab meet in the primordial (Ap or Ab), and ancestral
Teb, Zeb, Keb, or Kefa, goddess of the Great Bear, whose son was
called Baal-Zebub the precise equivalent of Sut-Typhon.
The pole-star is called the “ Star of Joudi ” by the Arabs. Joudi is
a modified form of Khefti, the north, as hinder part. This tends to
connect the polar constellation with Judah as her star, and suggests
that the meaning of Judea was from Kheft, the hinder thigh, a name
of the Great Bear, and that the naming from the north, as Kush
> Job, ix. 9, xxxviii. 31. 2 Stanley, p. 9.
Lardner’s Museum of Science; How to observe the Heavens, p. 153 (Chambers).
The Phenomenal Origin of Jehovah-Elohim. 149
or Khebt, was continued in Judea. If we take the Jad to repre¬
sent a K-sound, nin' contains all the necessary elements of Kheft.
The Elohim of Givah ^ are the Gods of the hinder or northern region,
and the Khept (Eg.) is extant in n'W from my or Gavah, a hut-village,
the lowly dwelling-place.
In the first chapter of Genesis the Creator is called Elohim, in the
second chapter the Divinity is denominated Jehovah (mn'), and count¬
less volumes have been written on the two different deities of the
Elohistic and Jehovistic accounts of the creation, whereas it will be
made manifest that both have one and the same nature under the
two different names. Elohim, as in the title of Ashtaroth, the goddess
of the Seven Stars, denotes the sevenfold nature, and Jehovah the one
who is of a sevenfold nature. We have not far to seek for the sevenfold
types of Jehovah of the seven days, seven trumpets, seven times, seven
eyes in the stone, seven pipes, seven lamps, seven lights, and seven stars.
Of all gods or goddesses, Jehovah is the divinity of the number seven.
The Hebrew writers identify Ashtaroth as Elohim. Elohim takes
the place of Goddess and is its synonym. In i Kings xi. 5 we lead,
“And Solomon went after Ashtoreth the Elohim of the Zidonians,”
where Ashtoreth is a feminine plural, whereas Elohim is a masculine
plural. This is in perfect accordance with the mythos of the Seven
Stars. Ashtoreth as feminine singular is the goddess Hes-Taurt or
Isis-Taurt, the secondary form in Egypt of the genitrix of the
Great Bear. Ashtaroth yields a plural form of her name whether
as bi-genitrix or the goddess seven. The cult of Ashtaroth is de¬
scribed as being the worship of the “ Host of Heaven.” Ashtaroth
has the meaning of a flock, which is a form of the host. The
word rendered host is Tzeba, and Seba is the Hebrew word for
number seven, from Sebag, Egj'-ptian Sefekh, number seven. The
first host or flock was that of the seven stars, cows, or other animals,
and Jehovah of Tzeba or Tzebaoth was the Divinity of the seven
stars, the seven eyes in the stone and the seven ewe lambs. The
Assyrian IstaraT are goddesses® like the Ashtaroth of the Hebrew,®
and their plural form together with the singular as Ashtoreth is only
to be found in the constellat on of the sevenfold one. Elohim as
a masculine plural corresponds to the seven stars personified as
the seven male companions, the seven Kabiri, Rishis, Hohgates,
Khnemu, Princes or other male forms of the seven considered as
sons whether of the mother or the father.
Another illustration of the sevenfold one is found in the term
Elohim which literally means gods, and yet the verb is at the same
time in the singular number. This answers to the unity of Ashto¬
reth and the Elohim on the phenomenal basis now claimed for both
in the constellation of the seven stars, which furnished the primary
* 2 Kings, xviii. 34. 2 Great inserpt. of Khorsabacl, 48.
® Judges, X. 6.
A Book of the Beginnings.
150
type of another duality identified by name as the Hebrew Jehovah-
Elohim, the exact replica of Ashtoreth-Elohim as the genitrix, the
mother or representative of the seven. It is intended to show
that Jehovah is also the mother-goddess and a form of Kefa
or Khebt, the Typhonian genitrix.
According to Hebrew scholars the name mn' is to be derived from
a stem mn (Havah), and this we take for the modified form of
Chavah, the heth with mappiq being an intermediate sound. Citavah
mn (in Pih, fut mn') means to say, announce, declare, show. Kefa
(Taurt) was the LIVING Word. Khab means to give birth to.
Hab is the messenger. The mode of annunciation is manifest in
Kavah to move in a circle, to set up, establish in the form of a
circle. The circle-maker was Kefa or Khebt of the seven stars, the
encircler, surroundcr, and binder. Chavah (Phoenician mn) means to
live, breathe, respire, therefore one with Havah (nn), Aramaic Heba.
The breather was the pregnant genitri.x Kefa, one of whose names
is Tep, to breathe, respire, inspire. The great mother is the enceinte
one, the breather and inspirer of life. Kefa was pourtrayed as the
pregnant Water-cow. as understood by Hebrews, is primarily
the one who brings to be ; the producer of being. So Kefa (Eg.)
denotes to be born, and to be born of; Khab means to give birth
to, Khep signifies to generate, cause to exist, to be.
Manasseh Ben Israel considers it is the universal opinion of
the Kabalists that the name of Jehovah designates the world of
emanations, called the Aziluthic world. In Egyptian As is the seat,
the foundation ; Ash is emanation, and Lut denotes repetition, several.
Lut also means to create, and retain the form. The same Rabbi
observes that the four letters of this name may be variously arranged to
compose twelve different words, as was done by the Kabalists, all having
the same signification of “ to be.” Now when the name of Kefa is worn
down to Af, and AF to AU, AU (Eg.) still signifies to be ; the past,
present, and future of being, the was, is, and is to be. On account
of the feminine origin of Jehovah the name is frequently written She
in the Pentateuch, and made to read He by the punctuators, after the
image of the divinity had changed sex. In fact the word for “ He ”
in Hebrew in will not only read She but is Pleva, earlier Kefa, and
when Isaiah iterates his “Ani-Heva, Ani-ANI-heva,” I am He, I,
even I, am Heva, meaning, of course, the male, it cannot be done
without reproducing the original She. The primal “ I AM ” was of a
feminine form, the “I am ” announced by Neith at Sais, “ I am all that
was, and is, and is to be.” This was the very self signified by the
Hebrew xin, the self of the mother of the gods, and of the title
Neith-Tes ; Tes meaning the selfhood, and being a special designation
of the genitrix.
All came out of the letter He, say the Rabbins, and this takes us
into the domain of hieroglyphy.
The Phenomenal Origin or Jehovah-Eloiiim. 151
In Heurcw, H is the enclosure, the Heth, from mn, and earlier nin
(ClIEVTll), to surround, encircle, enclose. Chevth is the Egyptian
Khept, the genitrix, who in the next stage, answering to Heth, is
Hat (Hathor), the habitation of the child. Finally, the Chevth,
Hevth, and Heth deposit the phonetic H, the letter out of which all
came because it was a type of the motherhood. The n has the
numeral value of 5, and the original Khept (Eg.) denotes the fist, a
figure of 5, also the creative hand, the matrix. All came out of the
goddess in Mythology, the god included, as she was the genitrix
of the gods, hence the n (Heth letter), which, from an early period,
stood for the name of Jehovah,^ must have denoted the female
divinity and not the male Jahveh of the later cult. The following
list will show how much the Hebrew derived from Khepsh, Khevekh,
Khept, Kep, Kheb, and Aft.
Gish from Gvsit, the seven
stars of the Great R^ar.
Gvsh to curdle, heap, collect in a
lump, clot and clod,
Gvch (m3), to push forth the fruit of the
body, to bear, be pregnant and bring
forth, to bubble up as water with air
bubbles.
Gvh (m 3 ), body, properly belly.
Gv (13), back.
Gvi ('13), fern., Geviah, belly, within, in¬
terior.
Gva (yi3), to breathe out,
Gvp (^113), to be gibbous, bowed out, belly¬
ing, swelling, stout (gestating).
Kvth (niD), to keep, eonceal, the kept or
concealed.
Kpth (nD3), to bind about, tie round, be
round, bellying, as the womb or pome¬
granate.
Gvth (mil), to knot together, interweave
curve, round out,
Kbd (TSD), to be thick, heavy, dense,
large, fleshy, pregnant, port, majesty,
glory, gestation.
Qpd (^Qp), to be drawn, rolled, folded
together, made ready, be coagulated, con¬
gealed, as cheese, or the child in embryo,
Kbir (n'3D), great, the great. The
Arabic Venus was called Kabir, the great,
beeause she was the great, i.e. pregnant,
which is the origin of greatness ; the title
This Avth (or Uth) represents the Egyptian Aft, a reduced form
of Kheft the genitrix, who under her first name as Khebt or Kheft
is goddess of the seven stars and of the north. As Aft her name
denotes the four corners of her circle, the memorial sign of division
of the circle into four quarters. Aft (Eg.) being No. 4, the four
corners. The Hebrew nix is the foundation of Eth or Uth of the
“ ETII-Sikkuth,” 2 and in Egyptian Aft-Sekht would denote the ark
of the four quarters, the tabernacle of Aft the goddess, the old
genitrix who in the hippopotamus shape was the earliest queen of
^ Movers, Kritische Untersuchungen, &c. p. 75. 2 Amos, v. 26.
of the genitrix, as Peliti, or rch-peh
(Eg.), is the doubly great, the glory in
which the Two Truths of puberty and
gestation arc combined in the image of
tliejclual lioness.
Gvl (?13), to go round, to turn in a definite
circle.
Gvh (m 3 ), to hollow out, deepen, make
concave.
Chvtii (nin), to surround, enclose, of a
hedge.
Hvtii (t 3 in), to bind about, surround.
Hevd, to be green, fresh, and hale, as a
derivative from Kheft, agrees with Uat,
to be green and fresh, literally Wet, the
name of Uati, goddess of the North, who
was the earlier Kheft.
Avth (fllX), to be, to exist, essential being,
.'upport, body, be embodied, imperson¬
ated.
Avd (IIX), to turn, wind, surround, move,
turn circularly, be pui.'sant and mighty,
bend, w rithe, heave.
Avth, a sanctuary, abode of being.
Avth (HIX), body, being, person, essential
self.
Avth (HIX), to be, to exist, to make a sign
of covenant between God and Man, or
between the heavens and earth, a memo¬
rial si^ of time in the division of day
from night (Gen. i. 14).
152
A Book of the Beginnings.
heaven, Kefa, Kheft, or Kivan. This Avth (niK), which in Hebrew
had become an abstract or indefinite term, thus recovers its original
significance in relation to the obscured phenomena of the beginnings
Inscriptions on the tombs and sarcophagi of the Lycians show that
the people invoked the goddess Phate, the Greek Leto, to avenge
them on those who dared to violate the resting-place of the dead,
Phate also answers to Aft, the Great Mother, the birthplace of the
living and abode of the dead. Another of her names, Urt or Ret
(Taurt and Rerit), supplied the name of Leto,
It was on account of the feminine origin of Jehovah that it was
considered blasphemy to pronounce the name. The Jews, with the
Targums and the Seventy, understand that to blaspheme the name
of Jehovah was to utter it distinctly, say it aloud. Hence the
sacredness of the unutterable name. Therefore the man who blas¬
phemed the name^ may only have pronounced it. That was enough;
to utter it was to identify it and proclaim its nature. The man’s
father having been an Egyptian would account for his knowing the
name, and for uttering it he is commanded to be stoned to death.
The Rabbins call the name of Jehovah the name of four letters, it
was their mystical Tetractys or Tetragrammaton, the wonderful
number of the ineffable name. Now mn' is really composed of three
letters, not four, and the statement conceals a secret not meant for
the profane. The younger Buxtorf observes that the name of Jehovah
resolves into only three letters, J, H. V., which denote the Being who
revealed himself as he who was, is, and is to come. A numerical
four or figure of four is of more importance however to the Tetra¬
grammaton than even four different letters. In the Gnostic account
of the beginning attributed by Irenaeus to Marcus, it is said the
Deity uttered the first word of four letters. This word was Arke
{dpxn )—the Greek form of the famous Tetragrammaton, which with
the Hebrews was the name of four letters. In the later accounts of
creation the Deity is postulated as God the Creator, the cause of
phenomena; in the earliest the phenomena when personified, supplied
the Divinity. “In Arke” was in the beginning, and synonymous
with “ in the circle ” as a type of time. Ark (Eg.), as before said,
means to encircle, encirclings, enclosings, settings, endings, weavings ;
ARKAI is to appoint a limit, fix a decree, and signifies finis. The
first circle or Arc observed in heaven as a measure of time was that
of ’A/3 «to9 (Arktos), the Bear whose revolution made the first (Arctic)
circle round the pole of the north. The four letters typify the four
corners of all beginning. Apt is the name of the goddess of the
Great Bear, and of the four corners. Here the secret of the mystery
is that Jhvh was represented -by the beast that went on all fours,
whose name was written with four letters, and who was a figure
of four. Apt the genitrix is the abode of the four corners. The
* Lev. xxiv. lo, II.
The Phenomenal Origin of Jehovam-Elohim. 153
four corners at first represented by the four legs of Apt, the beast,
were afterwards depicted by a goddess bending over the earth
and resting upon her hands and feet, or on all-fours. Also the
hippopotamus has four toes to each foot.
Everything continued by the Hebrews was typical, and they
commonly dried their figs for preserving in the shape of four-sided
cakes. This is an image of the old genitrix Teb or Apt. Both Teb
and Aft are applied to the four corners or quarters. Also Teb (Eg.)
is the name for figs and for the box, the Hebrew square cake of figs.
According to Joshua Ben Jehuda, in his commentary on the
Pentateuch, the pan cake was made and baked in the shape of a four¬
sided brick of clay or gypsum. Teb (Eg.) is the brick, and the four¬
square loaf thus named after the goddess Teb is still called a brick.
The Hebrews have a Kabalistic figure held to be most sacred and
unfathomably profound. This consists of a circle containing three
Jads and a Tau, or Qamets.
Kircher says the three Jads mark the three hypostases in the
divine nature. By the single Qamets (tau), placed beneath, they are
meant to symbolize the unity of the essence common to each person
in the trinity.^ That is after-thought. The figure belongs to a time
when there was no trinity and no fatherhood in heaven, but the mother
and child only. This is the present writer’s interpretation of the
figure. The circle or noose is the hieroglyphic of ark or Arkai, one
meaning of which is the 30th of the month, as the type of a com¬
pleted period, and it meant established, finished. Three Jads in
Hebrew have the numeral value of 30, and these give to this circle
the significance of the noose (ark), carried by the goddess of
beginnings.
The Tau Cross, hieroglyphic Tat, or cross, means established for
ever. The figure is thus composed of the circle and cross, and the
No. 30 shows this to be a figure of “ In Arke” the beginning. The
three Jads and the Tau also furnish the numerical four on which the
circle was founded, the four of Aft, the abode. If the lower sign be
the pop, it is equivalent to a binding, a bundle, the noose (Ark), for
an enclosing, as Qamets means to close, and would be a perfect
determinative for the three Jads, No. 30, “ IN Arke.” Arkhu is the
Assyrian Month or Moon ; Araka, a Jain division of time.
The Jews are charged with preserving to a late time the symbol
of the Ass-head. This also is an Egyptian ideograph with the
numeral value of 30, and therefore equal to the three Jads. The end
of a period and completion of the circle of one year is illustrated by
' (Edipus /Egypt, vol. ii. cap. ii. pp. 114, 115.
154 A Book of the Beginnings.
the head of an ass figured in the sign of Leo at the point where the
Egyptian year ended and was renewed.^
Sha (Eg.) is likewise No. 30, and the word denotes various forms of
the beginning, and types of cause and commencement.
Learned Jews assure us that the Kabalists constantly added the
Jad to a word for the sake of a mystery. The Rabbi Bechai explains
that it showed there was a plurality of persons included in the word.
The Jad it.self was a sign of plurality. It was a hand, and has
the numeral value of 10, or two hands, just as the hieroglyphic I
with inherent U, is a plural sign. Thus Jhvh denoted the plurality
of Havah, a plurality never yet interpreted by the theologians. In
the ancient Hebrew letters the Jad has the shape of a kind of zed or
Zcta which is identical with the Coptic and ancient Greek Zeta that
passed into Z, This letter is the hieroglyphic of Sut (Sebti), and its
numeral value is seven. Thus one mystery of the Jad prefixed to
Havah might be resolved by the Jad being a sign of seven, the number
of Havah, as goddess of the seven stars.
The Jad prefixed is of the same hieroglyphic value as the typo¬
graphical sign of a hand, still made use of to point with. The
phonetic Jad signifies a hand, and in archaic form it had a rude
resemblance to the hand. As a numeral it denotes 10 or double
the value of one hand. The origin of the Jad can be traced
hieroglyphically by aid of the hand. The name Jad (nr) includes
the Vav,' and this relates it to the Egyptian Fa, the hand; Fa is
an abraded form of Kefa, Kaf, or Kep, the hand ; Kefa and Fa are.
reduced to a, the hand,’ and this a is equivalent to the Hebrew
Jad for the hand. Fa, the hand, implies a form in Faf, hence
possibly the reason why the Jad appears at times in the place of
Vav ; it also interchanges with the Aleph. Kep (Eg.) the hand is
the Hebrew Kaf, called the hollow of the hand, the pabna cava.
QD the hand, the curved hollow of the hand, is likewise the sole of
the foot. The primal cave, however, is the womb, as is shown by the
Egyptian Kep and Khepsh, the sanctuary of the hinder thigh.
Kaf the hand and foot denotes the double nature of the Jad
which gives it the numeral value of lO. The hand and foot, as
explained, were types of the Two Truths, upper and lower, before
and behind, breath and water assigned to Kefa as di-genitrix. One
mystery of the Jad sign of ten is that it stands for the hand and
foot of the creatoress Kefa, the mother of all living, which hand and
foot are pourtrayed in the figure of Brahma-Maya,® as well as in
the members of Khepr, the beetle-headed divinity. One title of
Athor, the habitation of the Child, is Divine Hand.” ^ The “ Working
Hand’’was an image of deity with the Mayas of Yucatan. This
Planisphere, Drummond, PI. 16.
- See list of words on p. 138, vol. i.
^ Lundy, Mon. Christ. J., fig. 26.
^ Birch, Gall. p. 20.
The Phenomenal Origin of Jehovah-Elohim. 155
working hand appears as the hand of the artist, the determinative of
It (Eg.) to paint, figure, pourtray; “ It ” being synonymous with Jad.
We cannot name the hand as Kef (Eg.) or Kaf (Heb.) without at
the same time identifying and designating the genitrix Kcfa, and
that in a particular manner, for the first Kef (hand) was the womb.
The goddess Kefa depicted as the hippopotamus had no other hand.
That was the earliest working or creative hand, the Kef, Kep, or
cave, named before the external hand or foot. This unity of the
hand is also part of the mystery of the Jad ; Kep (Eg.) is a name
of mystery as well as of the hand.
If we were to render the Jad by Alcph then Ahevah suggests a form
Achevah perfectly consonant with hieroglyphic usage, akh and ka
being variants of the same sign. A relic of this appears to remain
in for the hand.' This interchange is not uncommon in the
Hebrew. The Egyptian Kar is the Hebrew Akar, the Hades ; Akar
1DX, the husbandman is Kar, the gardener. Akel (^dn) food, is Kar
food ; to drive, spur, push, urge on, is Kaf, should, must, receive,
take; ids fortress, castle^ is Khct, to be shut, sealed as a fortress.
The Mexicans call the Holy Spirit of their Trinity (that is, the
Trinity as interpreted by Europeans) by the name of Echevah.
Yzona is the father, Bacab the son, and Echevah remains for the
mother. Echevah we take to be the Egyptian Kcfa. as goddess of
the Great Bear, and identical with the Hebrew Jehovah.
No vowel is a primary in the earliest formation of words, and in cases
like this of the Jad in Jhvh we must identify its earliest value before
we can begin to discuss the meaning of the name. The Jad as vowel
hardens into the consonant, and goes back as representative of n, r,
p, and n, which shows it to be a final development or deposit of a
guttural sound. Thus the Jad interchanges with gimel in n' and rnj,
m' and Dna ; with kaf in and t.j'3, with qoph in in* and lop,
with ayin in tj'i* and cj'ay, and with cheth in nj' and n3n, 3 N', and nn.
Therefore if Jhvh be a primary name the Jad in it must stand for a
guttural or a K sound. If we take it for K it follows that jHVii
is a later form of Chevah, Kevah, or Kefa. The hand as Jad
or nr, Greek 'IcSra (snr) is a reduced form of Kheft (Eg.) the
hand. By spelling the name of Jad, the hand, as we assume it to
have been originally written, Kaft, i. e. (nr) Jad with the K sound,
we recover the plural Egyptian form of Kaf in Kaft or Kepti the dual
of Kaf which duplicates the hand. Kepti is the di-genitrix and the
double hand (or hand and foot) and when abraded into nr. or Jad we
find the character preserved by the letter being a figure of ten with the
numeral value of two hands. In the word 3 N', to desire, long for, we
have an instance of the Jad being a softened form of the K sound, as
^ is identical with an, and by taking the Jad (hieroglyphic hand)
to be equivalent to the Kaph (hieroglyphic hand), we see that it is a final
' Job, xxxiii. 7.
A Book of the Beginnings.
156
development of the K sound, hence its connection in'Hebrew with
the K sounds, and we are able to restore the original of Jhvh as
Khevah, the Egyptian Kh being the true initial sound in the name of
Kefa, Chevah or Kheb.
The woman Ivi of the Polynesian mythology can be shown to be a
form of the Typhonian Kefa. Ivi in one application is a name of the
Widow, the woman that is mateless, as was the first mother in the
mythos, the genitrix of the gods. Ivi, Maori Wheva, signifies bone,
and the Egyptian Kefa will enable us to correlate the bone, the
widow, the Polynesian Ivi, Maori Wheva, Hebrew Chavvah or Khevah.
The Ivi or bone of which Taaroa made the first woman means the
substance, the body. This answers to Af (Eg.) flesh, the matter born
of. In another form Af is Ab, the name for ivory, and ivory the hard
bone returns back to Ivi. Af, Ap, Abt (Eg.) are each repre¬
sented by the hippopotamus as the type of hard strength and sub¬
stance, the bone of the beginning, the single horn of this animal being
the symbol of hardness. Thus Af is flesh, and Aft is the genitrix.
Ab is ivory, horn, bone, and Abt is the genitrix, the hippopotamus
goddess otherwise Kefa, Wheva, Jhevah, or Ivi.
According to J. M. Arnold ‘ there is a negro Eve, the first woman
whose name signifies life. It is rendered lYE, the y representing an
earlier f, and the name is also found in IFE, as the place of beginning.
But this is not the Hebrew Chavvah gone back again : it is a form of
the ancient mother of all flesh (Af) the hippopotamus-goddess of Africa
who is the original of all the other Eves, and whose name up in Africa
had been worn down from Khebma, Khep, Khef, Kef to Hawa in
Swahili, Ife the Yoruba abode of the Gods, and I YE for the negro Eve.
Jehovah-Elohim of the Hebrew Genesis is identical with Ashtoreth-
Elohim, with Kefa of the seven stars, and Chavvah the mother of Seth
and of all flesh; Jehovah denoting the one personage as the genitrix
and Elohim the seven-eight as the seven gods and their Manifester
Sut. Thus Seth is eighth to the seven patriarchs of one list in Genesis.
In the Hebrew Generations we are presented with two forms of
the creation legend fused into one. These are commonly called the
Elohistic and Jehovistic records. There are likewise two lists of the
patriarchs who preceded the flood of Noah with seven names in
the one and ten in the other.
Adam.
Cain.
Hanoch.
Jirad.
Methusael.
Lamech.
Noah.
Adam.
Seth.
Enos.
Qenan.
Mahalalal.
Jared.
Hanoch.
Methusalah.
Lamech.
Noah.
Genesis and Science, p. 155.
The Phenomenal Origin of Jehovah-Elohim. 157
Sut in the original myth is one of the Elohim, the eighth, to the
seven Alu or Ari the companions, the Kabiri. Arthur and his
seven companions in the Ark are another form of the Elohim. In
the book of the generations of Adam ^ we have the Sutite or Sethite
line of descent, and with one exception 2 in the chapter, the narrative
is Elohistic because, as now interpreted, Sut was the manifester of
the seven Elohim of the Great Bear. These seven in the Ritual are
the “ seven great spirits,”'^—“ Anup made their places,”—which seven
spirits are Amset, Hapi, Tuautmutf, Kabhsenuf, Maaentefef, Kar-
bukef, and Harkhent S’khem. “Anup places them for the protection
of the coffin of Osiris.” These seven are behind the constellation of
Khepsh, the northern heaven. The “ coffin of Osiris ” is the square
of Ursa Major formed of four stars, also known as the Bier, bier and
birthplace being identical. These four stars probably constituted the
first four corners, hence four of the seven spirits are the gods or
guardian geni of the four quarters. Anup is a form of Sut, a mani¬
festation, also named the Anush or Wolf-Dog. The name of Sut as
Suti or Sebti, reads Seb 5, ti 2, or number seven, and in the Genesis
Anosh is the son or manifester of Seth, as if the Anosh were the
eighth in the star-myth as Taht is in the lunar.
The Anosh is taken to mean the son of man, or man as the mortal,
the decaying one. But this is vague, and all too general. Writers
on the subject have known nothing whatever of its typology. The
Anosh is, according to most interpreters, the Messiah somehow or
other, and he is so in the Book of Enoch. Of him, Enoch says,
“ Before the sun and the signs were created, before the stars of heaven
were formed, his name was invoked in the presence of the Lord of
Spirits.” ^ Elsewhere this son of man is called “ the son of the Woman,
sitting upon the throne of his glory.” ® This is the Anosh, the
periodic manifester. He was the son of the woman, as Sut-Anush,
and as Har-ur, the son of Isis, before the fatherhood existed, and
both facts are acknowledged in the Book of Enoch. Anush, then,
is the Egyptian name of Sut, under his type of the wolf-hound.
The first Anush in heaven was the dog-star, as announcer of the
cycle.
In a chapter on the typology of number and reckoning, it will be
shown how the origin is connected with the numbers of the Great
Bear. Sebti, as No. 7, has earlier forms in Hepti and Khepti. The
name of Suti or Sebti, as god of the Seven Stars, is but a reduced
form of the name of the genitrix as Khebti, and Suti must be
secondary to the mother, as the son. In the word Khebti or Khepti
we have the numeral value of both seven and ten, for Khep is the
hand, and ti is either number two or it duplicates the hand ; thus
Khep-ti (Seb-ti) may be 5 and 2, or twice 5 ; 7 or 10. This has
2 Gen. V. 29. ® Rit. Ch. xvii. Birch.
Ch. xlviii. 3. ® Ch. Ixi. 9.
Gen. V.
A Book of the Beginnings.
158
been said earlier in the present work, but is now being brought to
bear on the two records, two lists of patriarchs, two forms of the
mythos, the Elohistic and the Jehovistic, which have one starting-
point and one meeting-point in Khept or Hebrew Khevah, as
goddess of the North Pole and constellation of the Bear. We find
the seven in the stars, and the two will appear in the ten divisions
of time and space. For example : in the Babylonian astronomy, the
five planets were called interpreters. There were also twelve chiefs
of the gods, one for each sign and month, who presided over the
passage of the sun, moon, and planets. Twenty-four stars, called
Judges—the four-and-twenty elders of REVELATION —were asso¬
ciated with the zodiac, twelve being north and twelve south.
Under the five interpreters were a certain number of stars, one of
w'hich descended below the horizon every ten days. To complete
the year, that of 360 days, it is obvious these must have been thirty-
six in number, one to each of the thirty-six decans in which the sun
spent ten days, the thirty-six gates in the House of Osiris.
But this reckoning by the stars was pre-solar. The star of ten
days would be the Ser (Eg.), chief, ruler, disposer, arranger, consoler
for that time. This brings us to a grouping of the days in weeks of
ten each, which we hear of among the Egyptians.
One way or another, everything once established, was preserved in
mythological allusions after it had been superseded. There is a refer¬
ence to the week of ten days in the Mendes Stele in relation to the
consecrating of the queen and uniting her to the divinity. “ There¬
upon another ce 7 'eni 07 iy was perfo 7 ' 77 ied m ho 7 iour of the q 7 iee 7 i in the
for 771 g 7 'a 7 ited to all goddesses, who there I’eceived life a seco 7 id th/ie,
scatter mg the ftmies of i 7 ice 7 ise over her and 07 i each first day of the te 7 i-
day zveekP''- in memory of Menat, whose collar had ten Bubu
instead of the nine worn by Isis, although this was not to be publicly
proclaimed.
The division of time by ten belongs to the reckoning of that
number on the two hands and as the two hands. The ten digits
formed the first figure of ten, as two hands. These were crossed in
making the sign of ten, and a cross is still the sign of ten. The
hieroglyphic ten is formed of the two hands clasped. Teka (Eg.)
means to cross and join together, and the sign of ten was made by
crossing the digits.
Tekai means a measure, to fix, attach, a frontier; and the first
observed crossers of the horizon at regular periods of ten days
became the Decani, in Egyptian the Tehani, who in the heavens
were the conductors in the reckoning of the nights by tens.
The Egyptian Ephah measure is the hept, and hept is the number
seven. In Hebrew measures there are seventy-two zests to one
Ephah. In this combination the seven (the revolving stars) of the
' Records of the Past, vol. viii. p. 98.
The Phenomenal Origin oe Jehovaii-Eloihm. 159
beginning are related by measure to the 72 of space—the seventy-
two duo-decans, into which the ecliptic was at length divided. In
this way did one measure run into others.
It is now to be claimed that the twofold beginnings of the Hebrew
Genesis are resolved into one, and explained by the universal begin¬
ning in the north, with the Great Bear for the first creator of the cycle
of time and discreter of the heaven and earth into upper and lower;
that this is the phenomenal origin of the genitrix named Khebt or
Khefa in Egypt, and nin' in the Hebrew Scriptures ; also of the
Elohim, as the seven companions of all mythology, and that jehovah-
Elohim combines both the Great Mother and the companions, Kabiri,
Rishis, Hohgates, seven Princes, or Beni-Elohim.
By a well-known law of language Khefti passes into Shefti, and
Shefti into Shedi. It does so in Egyptian, where Khefti deposits
Suti. Khep, or Khcb, is modified into Seb, Khebt into Sebt
(Sothis), and Sebt abrades into Sut, the meaning of Khebt, the
hinder part, being still preserved in Sut, the tail or seat. The
Hebrew Sheth (ne^) for the buttocks, or hinder-part, can be traced
from Khcft or Khept, the hind quarter, the rump of the hiero¬
glyphics in two forms, as the Khepsh or hind quarter north,
and the Khept or hind quarter west. Thus the Shedim, the
later devils, represent the Khefti, evil ones, godless, satans of Egypt,
and the children of Sheth,^ are the sons of Kheft, the goddess of
the seven (Khept or Hept) stars.
The Hebrew word SOD, or Sevd nic, a secret, a mystery, is derived
from the Egyptian Khept, the Kep, a mystery, the mystery of fer¬
mentation and fertilization, the mystery of Typhon and the female
whose name was Mystery in Babylon and Kefa in Egypt. It is in
relation to this mystery of fertilization and pubescence that Kheft, to
sit or squat on the ground, agrees with mo, a sitting for a consultation ;
that is, of a very primitive oracle, which gave forth utterance when
the daughter of Babylon sat in the dust and demonstrated one of
the Two Truths.^ mo also means to sit down, to GROUND, the same
as Kheft. Kep is the inundation, the flowing period, applied to
Egypt and to the feminine nature. This flow it was that produced
the ground, red earth, of the human creation, and established the
basis of building for the body. It was the flesh-maker. It was also
one of the two first revealers, hence the consultation, the SOD, or
mystery. SOD and Sheth meet in one meaning in Hebrew, and
both come from Khept, the revealer of the mystery. The mythology
corresponds to the philology. Thus Kheft, as the Hebrew Jehovah,
becomes the SllADAl of Genesis;® the Shadai without the El pre¬
fixed, which denotes a male deity. The Elohim, Jehovah, Jehovah-
Elohim, and Shadai, all meet in one divinity and starry constellation ;
^ Num. xxiv. 17. ^ Cf. Isaiah xlvii. i, 2, in the Hebrew.
3 xlix. 25; Numbers xxiv. 4 ; Ruth i. 20, 21.
i6o A Book of the Beginnings.
one name of the old genitrix. Aft means to suckle the child ; Aft
is the exuding, the nourisher, or nurse of the child. She is the suckler,
the wet-nurse. One form of the wet-nurse is Menat (or Menkat) who
bears one of the opprobrious names of the Typhonians. Her peculiar
symbol is the breast, or breasts, or rather dugs, drooping down. Her
three breasts are all that remain on the monuments of the most
ancient mother, the Dca Multimammiae, many-teated, who is found
out of Egypt as the black Diana of Ephesus. In the Hermean
zodiac she appears as the female Waterer with her numerous teats
all streaming with nutriment. This is the old, old suckler, one of the
earliest types of source and sustenance, figured by the primeval man
in the human childhood. This ancient genitrix (Khefa or Ta-Urt)
also appears in some zodiacs as Rerit, goddess of the north pole,
the suckler in the shape of a sow,^ a primitive type of the multimam¬
malian mother.
According to Tacitus the Estyi, a German tribe, worshipped the
great mother under the type of Rerit, the sow, although he mentions
the boar as the symbol used. The sow would represent the mother
of the gods, the boar her son. Hest or Est is a name of the genitrix,
typified by the cow in Egypt, which had taken the place of the sow.
Shat (Eg.) is the sow, and the ESTYI were the children of the sow.
Both cow and sow meet in the goddess Hathor, one of whose names
is Shaat or Shati, the exact equivalent of Shadai the suckler; also
Hathor follows Taurt in the secondary or lunar phase, just as Shadai
succeeds Khevah or .“nn' (Jehovah).
Never dreaming of the imagery still extant to give visible being
once more to the types of divinity, Hebraists have interpreted the
name of Shadai as meaning the Almighty. But the first powers,
forces, and mighty ones, who were recognized in the heavens, were
no personifications of power, as the result of abstract concepts in the
modern sense of an almighty one, nor were they personificatioas of
thunder, lightning, or winds, but simply the visible turners round in
the planisphere. As it could not be known that the earth was a
revolving orb, these revolvers, who were identified as the returners
back, appeared to have made their way through the earth. The
moon was visibly renewed, and might be a fresh creation every month.
The sun also that rose again might not be the same sun that set, but
that group of seven stars which always kept the same companionship
and relationship would be the earliest to demonstrate their identity.
These are the first mighty ones, divine ones of typology, the first
sailers across the abyss of the waters, as the seven Kabiri or Hohgates,
or Elohim ; the first who swam the waters as the seven bears, cows,
and earlier hippopotami, or voyaged in the ark as the seven in human
form, the seven potent and puissant ones, represented first of all as the
genitrix Septiformis, whose type as the water-horse was the embodi-
’ Lepsius Einleit. p. io8.
The Phenomenal Origin of Jehovah-Elohim. i6i
merit of power and potency. Khepsh, Kep, or Kefa (her names)
mean force, puissance, and all that can be expressed by the Hebrew
Shadai, rendered almighty. The old goddess of the Great Bear was
personified as the first almighty, as the turner round at the polar
centre of the starry system, the initial point of everlasting movement.
The Egyptian Khepsh, the mighty one in the north, whose image
is Behemoth, became the Caous of the Arabians, of whom they tell
such wonderful tales. Cai CaoUS, the son, is said to have reared a
city and a palace of great splendour, which was garrisoned by Genii,*
and afterwards destroyed by an angel of God. The Persian traditions
affirm that Cai Caous, the Builder, endeavoured to take heaven by
escalade.
As to Shadai, the almighty, it is more to the present purpose that
Shad, (“IK') in Hebrew, means the breasts, mammae, paps, the breast
of a woman for giving suck, and mK' (Shadah) to moisten, bedew, to
give drink, to suckle. These agree with Kefa as the waterer, the
inundation, and mysterious fertilization of the Nile, which was female
at first, and with KlFI, an Egyptian name of the breast and nipple.
They identify Shadai with Menat, the wet-nurse, and with Rerit,
the sow. The Hebrew Shadai was the suckler, and the name
indicates that personification of the breasted or teated genitrix, the
Dea Multimammae, whose especial types are the hippopotamus, the
cow, and the sow. It is possible that Hathor, in her primordial shape
of Shaat, may have had the sow form. But the monumental Egyp¬
tians had put that animal out of sight all they could, else, the sow
was probably the original of the many-teated type.
Sha (Eg.) denotes all commencement of forms, births, becomings,
and fertility; the period of the inundation, the substance born of, to
make go out, to extract, cause to flow. Shat is the sow ; and from
the persistence of the type in Israel as the sacred or the abominable,
there can be little doubt that the original symbol of Shadai, the
suckler, was the Shat or Shati, the sow, just as in Britain the sow
was a type of the goddess Ked. No picture of the Dea Multi-
mammae could more effectively present the feminine nature of
Shadai than the feminine biunity of the divinity in the description
of this divinity of Israel in Genesis,—“ Shadai, who shall bless
thee with blessings of the BREASTS and of the WOMB.” ^ The
blessings of the breasts are the blessings of Shad, identified with
Shadai.
The Almighty could be equally derived from Kefa, who is mightiness,
force, puissance personified ; the Being looked on as the power that
pulled round the whole starry scheme, or at least led and headed the
revolution, hence the appropriateness of the water-cow, the huge
Behemoth type. Here it seems to me that in one of the numerous
- obscure allusions of the Hebrew writings which have been generalized
^ Cf. the seven spirits or Genii of the Khepsh. 2 ^Hx. 25.
i 62
A Book of the Beginnings.
past recognition in rendering, Habakkuk^ has identified Shadai and
Behemoth, and coupled them together in one image. He is denounc¬
ing the ancient worship with its drink-offerings, its exposures of
nakedness, its graven images, and he intimates that the violence of
Lebanon shall cover them and they shall be overwhelmed by
Shad-Behemoth, the wasting or destroying Behemoth, the typical
beast, the gigantic animal of legendary lore that was worshipped
as the representative image of the Typhonian genitrix Bekhma.
The inner thought of such allusions is of more importance than
the external phrasing.
Shad, or Shadai, the divinity, when cast out, becomes the Devil,
the Shad (nt^), as devils of a later cult. “They sacrificed unto
Shad,” 2 is rendered “ unto devils.” It is well to note the part played
by the Hebrew “points” in shunting the reader off the line of the
primitive thought. The origin of the Devil is the result of beginning
with the goddess without the god ; so Kheft, the great mother
furnishes the name of the evil one, the enemy, the Devil. The
worshippers of the mother were the godless, hence the devilish.
The tie is an especial sign of the Typhonian genitrix, and one name
of this tie or noose is Tepr (Eg.). The Hebrew tie worn on the
head and the hand is called the Tephillin, the prayers, or appendages
of prayer. Teb (Eg.) means to pray. The tie, or Tephillin, has the
letter Shin on one side of it, the strap is fastened on the back
part of the head in such a way as to form the letter Daleth, and the
letter Jad is represented on the end of the strap depending from the
hand. These three letters constitute the name of Shadai (nB'),
The tie, Tephillin, is another link between Tef (Typhon) and the
Hebrew Shadai.
Still another secret unfolds. Certain of the Jews were accustomed
to write the number 15 not with the numerals ten and five, or n' (Jh),
but with a 9 and a 6, as is supposed, to avoid writing the sacred name.
It was not so. In writing the number 15 with the Teth No. 9, and
Vav No. 6, they were preserving the name of Tef, the First One.
We shall find various allusions in the later writings to this goddess of
the beginning. For example, Kheft is the hinder part, the tail,
rendered by the hinder feminine thigh. It is likewise the north, as
the hinder part, where the tail of Typhon, as the seven-headed dragon,
drew a third of the stars of heaven.^ Israel is identified with this
tail. “ The Lord shall make thee the head and not the TAIL,” ^ as
she had been in the Jehovah Cult.
The hinder part (Khept) is alluded to by Jeremiah, who charges
Israel with saying to a stock, “ Thou (art) my father,” and to a stone,
“ Thou hast brought me forth, for they have turned (their) HINDER
PART unto me, and not their face.” They were worshippers of the
, i*- ^ 7 - 2 Deut. xxxii. 17, and Psalm cvi. 37.
3 Rev. xii. 4. •* Deut. xxviii. 13.
The Phenomenal Origin of Jehovah-Elohim. 163
hinder part, the north and its goddess, whose symbol was the hinder
(feminine) thigh. They turned their faces and their images to the
north in their worship, and this is represented reversely as turning
their hinder part to the Deity.
Again it is written, “ The Lord will cut off from Israel head and
tail.” “ The prophet that teacheth lies, he is the tail.” ^ “ She that
hath borne seven languisheth ; she hath given up the ghost; her sun
is gone down while it was yet day; she hath been ashamed and
confounded.” 2 This is the genitrix who brought forth the eight
gods. In the Hebrew mythology she bore the Beni-Elohim, the
morning stars that sang together in the dawn of creation when the
foundations were fastened, and the four corners were fixed.® As Aditi
she bore the seven sons in the Hindu mythology. As Sefekhabu
and Khept (Hepti) she is goddess of the seven. As Jehovah she
has the seven eyes in the stone, the seven eyes that runTo and fro
through the whole earth.* “ Sing, O barren, thou that didst not bear,
thou that didst not travail with child.” She who was unwedded to
the fatherhood, and is therefore called the widow, “ Thou shalt forget
the shame of thy youth, and shalt not remember the reproach of thy
widowhood any more.” The reason for this change proves the
feminine nature of the divinity hitherto adored. “ For thy Maker is
thine husband ; the Lord of Hosts is his name; and thy Redeemer
the Holy One of Israel; the God of the whole earth shall he be
called.”® Which, rendered literally, is, “For thy Baals arc thy
Makers, Jahveh of Hosts his name; and thy redeemer (the) Q’dosh of
Israel, Elohim of all the earth he shall be called.” It is asserted that
the Maker is the male, and the husband of Israel who personifies the
Great Mother whose peplum was never raised, and who figures here
as the barren Widow. The barren (ipy) also applies to both male and
female, and she is the Unbegetting. The same strain is continued
by Hosea, who treats the “ Mother yet no wife,” as an abandoned
harlot. The male Lord denounces her, “ Plead with your mother,
plead ; for she is not my wife, neither am I her husband. Let her put
away her whoredoms, and I will have mercy on her children, the
children of whoredoms. I will make her mirth to cease, her feast days,
her new moons, and her Sabbaths, and all her solemn feasts, and I
will destroy her vines and her fig trees. I will allure her and bring her
into the wilderness, and speak comfortably unto her, and I will give
her vineyards from thence, and the Valley of Achor for a door of hope.
And it shalt be at that day, saith the Lord, thou shalt call me Ishi
and thou shalt call me no more Baali.” Ishi is the male, the husband.
Then when this union takes place the Begotten Son of the Father
will be born as promised by Isaiah.
This imagery is applied by Hosea in his first chapter. “Go, take
' ^ Is. ix. 14, 15. * Jer. xv. 9. | 3 JqJj xxxviii. 6, 7.
* Zech, iv. 10. ® Is. liv. i, 5.
M 2
A Book of the Beginnings.
164
unto thee a wife of whoredoms and children of whoredoms,” belong¬
ing to her who is made to personate the great mother, and who as
genitrix and feminine divinity without begettal is the great whore,
whether of Babylon, Egypt, Israel, or Rome, because she was hus¬
bandless and bore her child, her branch, without the fatherhood. The
bad language and worse sentiments of the prophets are not to be
understood except on this theory of the motherhood—preceding the
fatherhood—which was worshipped by the Hebrews under such names
as Jhvh, Shadai, and Ashtoreth. The change advocated by the
prophets corresponds to the introduction of monogamous marriage
in the social system. The Lord now says, “ and I will betroth thee
unto me for ever. I will betroth thee unto me in faithfulness, and
thou shalt know the Lord.”' The Lord is “him that maketh the
Seven Stars and Orion.”® The seven stars were the image of Typhon
as genitrix, now treated as the thing made, and no longer as the
maker. These represent the great mother and her son, Sut-Har.
There is, says de Roug6, a personage who walks with great steps in
front of Sothis (Sut), sceptre in hand, and the whip upon his shoulder;
the stars that form his constellation comprehend several decans, and
correspond in great part to those of Orion. It will be shown that
Orion was an early type of Sut-Har, the son of the Typhonian
genitrix, and here the seven stars of the mother are coupled with
Orion, the son. These represented the primeval mother, and the son
born without the father now first found or founded in Israel.
Isaiah, in grimly making merry over the time when Israel shall
turn to the Lord, the male Jahveh, and desert the lady of the seven
stars, says, “ In that day—the day of the ‘ BRANCH OF THE
Lord ’—seven women shall take hold of one man, saying, ‘ We
will eat our own bread and wear our own apparel, only let us be
called by thy name to take away our reproach.’”® The reproach of
Israel being the worship of the woman of the seven stars, the Queen
of Heaven, here typified allusively by the seven husbandless women
seizing upon one man, just as in the Ritual we have the seven Hathors
and the one bull, called the bull of the seven cows. The same writer in
his anxiety to have the past blotted out and forgotten, conjures his
countrymen thus :—“ Do not record beginnings; do not dwell upon
the things of old. Behold, I will do a new thing.
The feminine origin of Jehovah-Elohim and the status of the de¬
graded divinity will alone account for such gross language applied to
the worshippers as is found in Exodus xxxiv. 1$ ; Deuteronomy xxxi.
16, and I Chronicles v. 25. Only a female Elohim like Ashtoreth
could have played the ZONAH (hm) with her worshippers as described
by the Hebrew writers.
When the great mother was degraded and became the Zonah of
1 Hosea ii. 19. > Amos v. 8.
® Ch. iv. i. ■* Ch. xliii. 18, 19.
The Phenomenal Origin of Jehovaii-Eloiiim. 165
the later writers her name of Kivan or KAn supplied that of the
harlot. Khennu (Eg.) is a name of the harlot, the concubine, the one
who is not a legal wife, and the Hebrew Zonah, the harlot, corre¬
sponds to the Khennu.
One of the Rabbinical names for the creator was Ha-Makom, the
place, and it was a Jewish saying, “that the whole universe was not
the place of God but that God was the place of the universe.” The
divinity is here the creator, continued after the feminine pattern,
imaged by the Hebrew Meskhen or Shekinah. Makom, the place
(numeral value 186), was Identified by the Jewish gematria with
Jehovah, because, as it was said, the Squares of the letters of the
Tetragrammaton (10® + 5- 4- 6* -t- 5^) yield the same result.^
Herein lay a mystery unknown to Buxtorf. The true square was
that of the four corners, the Abode, as Aft (Eg.) the reduced form of
Kheft. This fact must have been known to the Rabbis, together
with the feminine nature of Jehovah, as the place, for them to
have given the same value to the four letters which could be conveyed
by the figures and produce the square of the place, symboled by
the Tetragrammaton. The place occurs as Maqvm DipD and as
Makvon ]1 dd, a place, dwelling-place, the heaven, heavenly seat,
foundation, basis, the dwelling-place of the divinity. The Egyptian
Makhen was the great double-seated boat of the solar god Turn.
Then the word is modified in pyo, a habitation, dwelling-place,
heaven. This is identified with Saturn, or Baal-Magvon (pyD"^un), as
his seat in the seventh heaven, and the tower of seven stages, of
which his was the topmost in the planetary adjustment of the
imagery.
This place (Ma, Eg., place) was the abode of Kivan or Kvm, the
ancient Khebm of ^Ethiopia, the hippopotamus, and the two inter¬
changeable names are identical with the Cwm and Cefn (Chun) of the
Kymry. The supreme deity Saturn obtained the name of pD from Sut-
Typhon of the Seven Stars. Kivan, the world-founding and sustain¬
ing divinity, was the feminine Kivan or Kun of the seven stars, whose
symbols were the place, seat, pillar, mount, and tower. The world
was founded and established in the circle of the seven stars of the
lady before the courses of the seven planets were observed.
If we read Ma (Eg.), the place, then Ma-K6m, Ma-Kivan or Ma-
KQn is primarily the place, seat, abode, the first foundation of Kefa,
Kivan or Kdn, all forms of the Typhonian genitrix whose son as Sut,
(Sutekh) and Saturn, became the Bar-Typhon of Egypt, Baal-
Zephon of the Hebrews, Baal-Kivan of Phoenicia and the Baal-
Kdn of the Numidian inscriptions. Kefa, Keva, Kivan was the
mother before the name was given to the son as the Planetary
Saturn.
Kivan, the goddess, the personification of the place, the scat of
* Buxt. Lex. Chald. 2001.
A Book of the Beginnings.
166
origin and birth, is the idol of Israel, alluded to by Amos^ in the
text, “ Ye have borne ETII-Sikkuth your Malk, and ETH-Kivan your
image (or idol), Kokab your Elohim, which ye made to yourselves.”
Leaving the meaning of Moloch to be dealt with hereafter, it is
claimed that Kivan is the goddess of the seven stars, the stars of the
Elohim and of Ashtaroth, which are seven in number on the monu¬
ments. Kivan modifies into KOn, Egyptian Khen, the inner place,
the Khennu or Kenau, primarily the womb. Mes means birth (Eg.),
and the Meskhen is the birth-place personated in KQn or Kivan.
This will corroborate what has been said of the Mishkan, the taber¬
nacle of the Hebrew divinity Jah-Adonai, whether of the itinerat¬
ing tent in the book of Exodus or the habitation in Jerusalem,® the
divine dwelling-place, the Shekinah and Thkivnah,® the seat; both of
which are identical with the Kana, Egyptian Khen, or Khennu, the
later “image of JEALOUSY,” the Hebrew jo or wp.
There is no more universal name for the genitrix than this which is
derived from her image, the Quen (Heb.), the hollow receptacle, the
nest, Kona (Mao.) pudendum, Kenau, Khent or Hunt (Eg.) the matrix;
Chhen (Chinese), Cant (Welsh), Quiente (Eng.), Gene (Vei), Gons or
Cons (Cornish), Kuns (Mandan), CON (French), Knai, (Dayak),
Kunam (Bathurst, Aust.), Chaan (Favorlang), Yoni (Sanskrit). The
KOn or Kivan of heaven is the Queen of Heaven, Swedish QVENNA,
and Heaven itself has the same name as this Queen or Kivan. The
image of jealousy, denounced by Ezekiel, is the Qaneh. It was
worshipped in a lewd and idolatrous manner, and was placed to the
north, the scat of the great mother. This image answers by name
to Kivan and Ken, who was human first and celestial afterwards.
The Qen (|p) “set among the stars.”* “Record not beginnings,”
says the anxious prophet, but these beginnings are of paramount
interest to the sociologist; they reflect the most primitive thought.
Yahan Kuna was the name of the famous temple of the Mayas,
in which their oldest god, their Priapus, Baklum Chaam was
worshipped, who corresponds by name and nature to the Egyptian
Khem, found on the monuments with the goddess KUN. Also ClIlAN
was one of the offerings made to their goddess of food, along with
beans and maize, answering to the Hebrew Kavvan or cake. In
Phoenician Channa was a title of Astarte or Caelestis, the Queen of
Heaven. The Hebrew deity Herself is also said to be the Qana.®
“Jehovah, whose name is Qana.” And this is none other than the
goddess Kiln, worshipped in the wilderness, the naked goddess also
called Katesh, Ken or Kennen, the snake-goddess, who in Egypt was
a form of Thermutis, the mother Taur.® The very divinity, who,
according to Josephus, brought up Moses, and who as Tharuis,
became his wife.
) V. 26, 9 Ezra. vii. 15.
Ex. xxxiv. 14.
3 Job. xxiii. 3. * Obad. 4-
^ Bunsen, Egypt's Place, v. iii. p. 4 ^-
The Phenomenal Origin of Jehovah-Elohim. 167
Kivan the star of Elohim can be related to Ken and Typhon by
means of the Dog-star or Ken the star of the waters.^ The dog or
bitch is Khen (Eg.) Chinan in Chinese, and the soul of the genitrix
was said to dwell in the Dog-star. The earliest dog, the Fenekh, is an
image of Typhon as Khen, or Khena. The Hebrew |13 (Kavvan) is a
cake, a sacrificial wafer which was prepared for the Queen of Heaven,
who has the same name as the cake. This (j-is) signifies the founding and
fixing of the world. It is hieroglyphical. The cake sign denotes land,
earth, place, locality, orbit. It is the ideograph therefore of founding
and establishing in space and time. The cake is carried with the
divine drink by the Queen of Heaven (one of whose forms is Kefa) in
the tree ; the cake that was offered to her on earth. Kefa or Kivan
was the preparer, the world-founding, and Khep (Eg.) means to create,
to form, transform, cause to take shape, as in converting liquid into
solid by caking. Kafnu (Eg.) is the oven of the cake. Kivan is the
lady (Llafdig) of heaven whose cake is the sign of preparing,
forming, creating or founding the world. In Egyptian both “nu”
and “nen ” denote the type, and according to Jewish interpreters the
word to prepare, to create is piD (Kivnen). Khep-nen (Eg.)
means to form, create the likeness.
Another name of the “ place ” in Hebrew is Athar. “ Build this
house of God in his Athar.” ® “ Let the house of God be builded
in his Athar.”* Athar is the name of the Egyptian goddess whose
name is written with the habitation. She is the abode of Ar (or Al)
the god as son of the genitrix.
Shetar (Eg.) is a name of the betrothed wife in the mystical
sense. The betrothed was the pubescent. Thus Shetar, or the
goddess Ishtar, in the Babylonian myth, is the Shedder personified,
and the Sheta is one with Shaat as Hathor. The Shetar, Hebrew
Sethar (mo), is the secret place of El-Shadai, the secret place
(Sethar) of his tabernacle.^ The Sethar was the secret covert
and the covering of El-Shadai.° The Sethar ^ is the feminine
creatory identified with the nether (female and hindward) parts of the
earth, where the Waterer is imaged with the flowing breasts. This
bridal chamber of feminine privacy was the secret place of Shadai.®
The Deity says: ° “ I answered thee in the Sethar of thunder; I
proved thee at the waters of Meribah.” En revanche, Isaiah, as the
caster-out, replies, and threatens that the waters shall overflow the
Sethar.*® The Sethar is as much the feminine organ of the Hebrew
God as were Shetar, the spouse, and Ishtar, the great mother, the
better half of the biune nature of deity. Shet (Eg.) means secret,
the hidden mystery, the closed, secret, sacred place of the womb or
1 Calendar of Astronomical observations, found in tombs of the twentieth dynasty.
* Job xxxi. 15. 3 Y.zr. vi. 7. Ezr. S. 15.
^ Ps. xxvii. 5. Jobxxii. i4andxxiv. 15. ^ cxxxviii. 15.
^ ® Ps. xci.i. ® Ps.lxxxi.7. w xxviii.17.
i68
A Book of the Beginnings.
tomb. Shet denotes the crown-house, the abode of breath. Shet is
to suckle. Ar means the child, to conceive, make, create the likeness.
Whence the secret place, as the Shetar or Sethar, is finally the birth¬
place. The Sheta of the Deity is mysteriously alluded to in the
Ritual. “ I have been secret as the secret, the Sheta Teka of the god,
knowing what they have in their BELLIES.”^ Sheta Teka is the hidden
in secret, the seer unseen, hence determined by the tortoise. This is
in the chapter of turning into a phoenix, the Ben. The allusion is to
the first feminine period of time and its shroud of secrecy.
The oracle as mouthpiece of the Deity figured on the Ephod, was
the feminine symbol, the Mut, or mother-mouth. This was the same
image as that of the Woman who sat in the midst of the ephah
called Wickedness, whose resemblance was through all the earth.2
On account of this similitude, the mouth being the same symbol in
ephah or ephod, the weight of lead was cast upon the mouth thereof
to dam it up when the earlier worship had been cast out as
whoreship.
The Oabah (nap) is the genitalia mnliebria, a pleasure chamber,
and the vault of heaven, in Hebrew. This is the primitive type of
the Kaaba of the Moslem at Mecca, the feminine abode. The niJ»
ei 3 , or 2i is the belly, the womb. The nap is a cave, a hole in the earth,
a tomb. This was a place of divination founded on the oracle of the
womb. Isaiah ^ speaks of the Kabirs who sit in grave-vaults (D‘nap)
and seek declarations concerning the future in the abodes of demons.
This origin gives appropriateness to the niNnn nnap or Graves of
Lust.^ The Kep, Kab or cave represented the secret place, the abode
of Kefa the Typhonian genitrix. Kep (Eg.) is a concealed place, a
religious sanctuary. Khab means to give birth to, and the birthplace,
symboled by the hinder thigh, the Khepsh or Khept. This is the
Hebrew Gab (aa) for the back or hindward part. It is applied to the
typical mount of the north,^ the high place and eminence of the female
Cult, In the margin the Gab is rendered the brothel-house, -on
account of its primitive simplicity as the image of the Gaberoth, the
Mistress, the Lady of kingdoms, and Queen of Heaven.
Kep-ti (Eg.) will read the cave of reproduction. Hebron or Kebron
the Keb of the renn, the nursling child, was one of the Hills of Kefa,
and in Hebron there is a “double cave,” a form of the dual house, or
house of reproduction, which as Aahti (Eg.) is the womb. The fol¬
lowers of three religions, Jewish,’ Mohammedan and Christian, vie with
each other in adoration of this double Gab or cave. Yet it is identical
with the brothel-house denounced by Ezekiel. The Hebrew Gabiah
(raj) ^ includes the Cup and the Mount, as the womb-shaped hill.
This is Targumized as Af-Gabi ('aJiN) and Af (Eg.) means born of,
the Af (Aft) is the place, abode, couch, four quarters, of the ancient
] Ch. Ixxxiii. 2 Zech. v. 6. » Ixv. 4.
Nuin. XI. 34. 5 Ezek. xvi. 24.
The Phenomenal Origin of Jehovah-Elohim. 169
genitrix Kheb. The Kheb (Kheft) as the thigh type of the north or
hinder part supplies the image in Psalm xlviii. 2. “ Beautiful in
elevation, joy of all the earth, is Mount Zion in the thighs (nD*i') of
the north ” (or the thigh-like arched hollow of Zaphon, the type of
Typhon). The English version says, sides of the north, but it is thighs,
as shown elsewhere.* Although a city, it was founded on the cave in
the mount, the Cefn of the palaeolithic men, the Irish Cabhain,
for a particular shape of hill, and the Hebrew Gophen.*
The abominations committed by Israel in the feminine cult such as
are enumerated in Leviticus, and many other places are summed up
as Thevgabah (nauin) or Typhonian, belonging to the worship of
Shadai or the Shedim in which the calf (heifer) and the female
goat also represented the Great Mother, and the Qaba, Gab, or Kep
of Tef.
In the Kep (Eg.) the Qabah (Heb.) the cave or womb, celes-
tialized as the birthplace of the seven stars or Kefa, we have
the original of the Rabbinical Guph, the birthplace of souls, a
spiritual Eden, which had taken the place of the primitive heaven of
the feminine Kep, Qabah or Cefn. They say there is a treasury in
heaven called GuPH, and all the souls that were created in the be¬
ginning and are to come into the world hereafter, God placed therein.^
Out of this treasury children in the womb are supplied with souls. The
Talmud ^ affirms that the Messiah the son of David will not come
till the number of souls be completed which are contained in GuPH,
that is not till all the souls created in the beginning and placed in
that treasury shall have been sent into the world. This relates to
the complete fulfilment of the Great Year of the mythological
astronomy.
Kheft modifies into K6d and Ked, Kefa into Heva. Thus we find
a Phoenician race called the Qedmeni ('3cnp) who were formerly a
portion of the Hivites.® And this Qed plays a prominent part in
Hebrew as in mp the past, old times, former times, ancient days,
aforetime; nonp origin, primeval condition, early time; 'jonp old,
former, most ancient, antiquities; 'onp going before, former, oldest,
earliest, first. These words go back to the old genitrix Kheft, Kat,
or Hat (hor) the mother of beginnings who was Kefa in Egypt and
Phoenicia, and Hevah in Israel. Khept (Eg.) the hinder part ap¬
parently passes into various forms of Qadesh (t^np) in Hebrew, which
are related to the hinder part. Qadesh, the name of a place in the
Wilderness of Paran is identified with the north-western part of the
Paran desert; the north-west being the hinder or back part; there
was also a Qadesh in the northern part of Palestine. The word
is also rendered by Catamy and Catamites. The Qadesh as the
^ Dan. ii. 32 and Num. v. 21, 27. 2 josh, xviii. 24.
2 Rabbi Solomon Jarchi, in Chagiga, fol. 5. c. i.
' ^ Cod. Jevamoth, Bartol. Tom. iii., 466. 5 Qgn xv. 19.
170
A Book of the Beginnings.
seat and sanctuary is the hieroglyphic Khept or hinder tnigh, the
seat of early worship. This suggests that Qadesh is a modified form
of Khep-tesh, or Khept-sha (Eg.) the commencement with the hinder
side and back part, that is with the north and the goddess of the
Khept or Khepsh. Khept wears down into Khat and Kat for the
womb, so that Khept-esh would become Katesh or Qadesh. Katesh
an Egyptian name of K£in (Kivan) is identical with that of the
feminine Qadesh, who was consecrated to Astarte and to Jehovah
in Israel. The word rendered Sodomites^ is related to this wor¬
ship of Khept, the goddess of the hinder part, and has never been
explicated. In denouncing the practices of the Qodeshoth, Hosea ^
connects them with Israel, " Sliding back as a backsliding heifer.”
The root of this matter was a primitive manner of congress alluded
toby Lucretius, not necessarily unnatural although unnatural practices
came to be called by the same name. The subject demands and
will receive farther examination, as it is of importance to the
evolutionist and anthropologist.
The great mother as Pash is the bringer of Peace. Pash, Pekh, and
Peace are identical. Peace in Hebrew is shalem (dW*). Salama is a
name of the goddess Venus, and one of the names of the Hebrew
divinity is Jehovah-Shalem. Jerusalem was held to be the yoni of
the earth and immediately under the name of Jehovah.® Gideon
built an altar to the Jehovah of Peace in Ophrah of the Abi-ezrites.^
This character answers to one of the two periods; it is also represented
by the woman in Proverbs who says, “ Peace-offerings are upon me.”
The other of the two characters is represented by Jehovah-Nehs ; ®
the name is related to the drink-offering (103) and pouring out. The
peace-offering and drink-offering belong to the two times of the female
nature and the two heavens, upper and lower. The Nusa is an Egyptian
pedestal, an altar upon which the Nile (the flowing) was represented.
The period of peace (Shalem) signified that of fulfilment or gestation.
The Arru (Eg.), is the ascent, steps, staircase, to mount. Aaru (Eg.)
is also the heaven, Elysium. Jerusalem is probably the Aaru of
peace, the Arru (mount) of the lady of the seven stars and seven steps
and seven hills. Going up to Jerusalem was going up to heaven, and
the idea of heaven being founded on sexual intercourse, this ascent to
the high place, and yoni of the earth, at the time of the phallic
festival was a primitive mode of going to heaven in the worship of
the motherhood. In Swahili the “KiLANGO CHA JAHA,” or narrow
entrance of good luck, is the gate of paradise, and this gate or CHA
is the Egyptian Kha, closely related to the Mens Veneris. The
Mount of Salem presented the same image. Jerusalem is designated
the Mishkan of the Lord,® and the Meskhen (Eg.) is the place of
^ I Kings xiv. 24 : xv. 12 ; xxii. 46. * iv. 14, 16.
® Basnage, History of the Jews, 193-4. ^ Judg. vi. 24.
®Ex. xvii. 15. CEzravii. 15.
The Phenomenal Origin of Jehovah-Elohim. 171
new birth or the lying-in chamber. Nothing can be more primitive
than the Hebrew imagery of the feminine cult.
The mount was an especial type of the goddess of the Great
Bear, the solid figure of her supreme height. Her scat was
always on the side to the north, the hinder quarter of the circle.
“ Great Mountain ” was the loftiest title of the national divinity
of the Santals, and that implies the lady of the mount. Lady of
the mountain is one of the chief titles of the supreme Ishtar. In
one inscription Nebuchadnezzar says, “ I built a temple to the great
goddess my mother, the lady of the mountain, the goddess Nin
Harri.SSI.^ Ri, lady of the mountain, is a title of great antiquity
given to the Genitrix in an Akkadian inscription,* and Rru (Eg.) is a
name of the ancient nurse and of the mountain. This typical mount
is named by Abraham Jehovah-Jrah, rendered Jehovah sees. But
Jrah (nx"i') also means the hinder part, and is so used by Isaiah in
his description of the chariot. The hinder part is the north, and both
are identical by name with the Genitrix Kefa, or Jehovah, whose
mount is thus acknowledged as the altar of Abraham. This was the
scat of Lucifer, who said, " I will ascend into heaven ; I will exalt my
throne above the stars of God ; I will sit also upon the mount of the
congregation in the thighs of the north.'’ * The " image of jealousy ”
seen by Ezekiel was placed towards the north. There was the Kep
or cave in the mount which represented the birthplace of all beginning.
The Hebrew name of the mount * is the nvo Matzeb or Matzebah,
a synonym of the pillar set up by Jacob. The mount was the natural
pillar ; self-erected. Moriah or Arru-salem were forms of the typical
mount, the image of the Genitri.x on high, the place of birth
burial and rebirth. The old Syriac version of the Bible renders the
name of Jhvh by Morio. Morio is synonymous with Muru, the
mother-mount, the mount of the seven steps or stars, the mount re¬
peated in Moriah. A connecting link between the mount and Jhvh
may be found in mio which according to the Syriac and the seventy
means the lawgiver. In mythology the primeval lawgiver-is female
as in the person of Keres Legifera. According to the Getze, Zal-
moxis received his laws from the goddess Hestia. He was also said
to have been clothed in a bearskin as soon as born. The tradition
goes to identify Hestia with the Bear constellation as a type of the
first, the feminine lawgiver. This female origin of the lawgiver as
Jhvh has got mixed up with Moses in the statement of Suidas, who
says Musu, a Hebrew woman, was the authoress of the Hebrew laws.
In Greek, Meru is a name of the thigh, and from the thigh of the
divinity was Bacchus born, that is from Meru, the mount, the mother-
mouth. Meru the thigh identifies the Greek divinity with Khept the
hinder thigh, and with the mount of the birthplace.
^ E. I. H. iv. 14. 2 Smith, Earfy History of Babylonia, p. 19.
1 Is. xiv. 13. ♦ Is. xxix. 3.
72
A Book of the Beginnings.
Lastly, Kefa is the original of the famous Queen Saba, declared by
Josephus to have been Queen of .(Ethiopia and Egypt, Le Khebt. The
Rabbinical writers assert that she was Queen of the Kushite .Ethiopia,
and the Ethiopian Church has a tradition to the same effect. This
tends to show the name of Ethiopia is an abraded form of Kheftiopia,
the primordial Khebt named when it was a land to the north of the
namers. The first of the name was in the celestial north, the birth¬
place in the circle of Kefa. In the Koran ^ Saba is known as Balkis,
the throne of Baal, the son. The throne is Kes or Hes, with which
the name of Isis is written, and the Koran relates some pleasantry
practised by Solomon upon the Queen, in changing the throne of
Balkis to see whether she recognized it, and was rightly or divinely
directed. The throne of the Genitrix was usurped by the son of
whom Solomon is a personification. Solomon had been informed
that the legs of the Queen were hairy like those of an ass, and is
said to have tried an experiment in order that he might learn whether
he had been truly told. He laid a flooring of glass over water in
which fish were swimming in front of his throne. Over this the queen
was led and thinking it was water, she lifted her robe and discovered
the legs, and the king saw they were hairy as Esau. Solomon having
converted the queen had thoughts of making her his wife. Some
will have it that he did not marry her, but others say he did so
after the devil, that is Typhon, had by a depilatory taken the hair off
her legs. The hairy-legged Saba is identical with the Typhonian figure
of Kefa who has the legs of the Lioness.
It is related in the Hebrew Scriptures that Solomon married
the Egyptian woman and went after Ashtoreth, that is the Genitri.x
Kefa, who may be identified by the high place which symboled the seat,
and by the Elohim of the seven stars. Possibly she is acknowledged
by name as Tirzah the black but comely bride of the Canticles,
“ Beautiful as Tirzah.” Tirzah as a place is described as being
the capital of the kingdom of Israel, which lay on the side of Jordan
towards the north. Tirzah as person may be Taur of the hinder
part, the Sah or seat. Especially as nin is also a name of the turtle¬
dove, (the Menat) a type of the ancient genitrix in Israel. Moreover,
the Hebrew name of contains the elements of TAURT-sali,
characterized as the goddess of the north, the seat, the equivalent
of Hes-Taurt, Ashtoreth, Astarte, and Ishtar. The Hebrew Tzah
is sufficiently related to the Egyptian Sah.
The lady of the seat is extant in heaven to-night as Cassiopceia
seated in her chair. Cas, the Hebrew Kes, Egyptian Hes, is the seat
or throne, and the “opoeia” probably represents Kep, or Kefa.
Thus Cassiopceia would be the seat of Kefa, and not the lady herself,
who was represented by the seven stars. Renouf thinks that the
constellation Cassiopceia was the Leg. The Leg and seven stars was
^ Sale, ch. xxvii.
The Phenomenal Origin of Jehovah-Elohim. 173
an English public-house sign. The seven stars were the thigh (or
birthplace), and the thigh and leg are equivalent to the lady and seat,
or Cassiopoeia and her chair.
In the year 1825, a medal was struck, for the Jubilee of Pope
Leo XII., with his effigy on one side, and on the other the Church of
Rome, personified as a woman sitting on the globe like Britannia on
her shield, having her head crowned with seven rays ; in one hand a
cross, in the other a cup was held forth, with the legend “ the whole
world is her seat.” ‘ This was the lady of the seven stars, whose
seat was the seven hills, identical with Taurt in her first phase, and
Hes-Taurt or Isis-Taurt in her second. " Here is the mind which hath
wisdom ! The seven heads (or seven rays) are seven mountains, on
which the woman sitteth.” ®
It has been said that the name of “Jehovah” was the rending
asunder of the veil of Sais, which the goddess Isis boasted “ no mortal
had withdrawn.” ® And when the veil is rent behold it is the old,
despised and outcast Typhonian goddess of the North, personified
at first as the horse or cow of the water, the oldest form of the
motherhood in the world ; the mother of all flesh, and of time ;
the goddess of the Great Bear, the seven stars and seven hills ; the
iEthiopic Khebma, Egyptian Khebt, the British Ked, the Virgin
Mother, the Widow, and the Scarlet Lady of the modern Rome,
whose colour even, like that of “ Mother Redcap,” is still the hue
of Typhon, who was of a Red Complexion.
* Elliot, Horcc Apoc. vol. iv. p. 30. • Rev. .wii. 9.
3 Stanley,/t’zcz/j/i Church, p. no.
THE EXODUS.
[Note. The Aah-en-Ru is a place of Plenty, a field of Rest, also the Heaven
of the Gates, or Divisions, belonging to the Mythological Astronomy, whether
Sabean, Lunar or Solar ; the Egyptian Elysium was like the latest Heaven of the
Book of Revelation, which has twelve gates. The Sabean Heaven had seven
gates; the Lunar, twenty-eight; the Solar, twelve, thirty-six, or seventy-two,
according to the divisions of the zodiac.
The Bark of Khepr is the Boat of the Transforming Sun and Souls. The Apap
is the monster to be found in Darkness, faced in death, and fought with as Evil in
all its forms.
The Cross is the Tat of Ptah, set up in Tattu, the eternal.
The Eye is a type of a reproducing circle, on account of its reflecting the images
of things.
The WORD-made-true is my rendering of the title of Har-ma-Kheru. The senti¬
ments and illustrations are entirely Egyptian ; chapter and verse can be given for
them in the Magic Texts, Solar Litanies, and Ritual.]
Up from the Land of Bondage, and no longer bend
or sue.
To the paradise of promise in the Aah-en-Ru.
Who ploughed and sowed as mortals, and their furrows
straightly drew.
They are gods that reap, says Horus, in the Aah-en-Ru.
The bark of Khepr bears us, with the good fruits that
we grew;
Let them sweat who have to tow it to the Aah-en-Ru.
The gods at rest are hailing the endeavours of our Crew,
As the Solar Bark goes sailing for the Aah-en-Ru.
Strike the Ap-Ap monster breathless; break his bones,
and piecemeal hew
The coils he rings them with who voyage to the Aah-en-Ru.
The Exodus.
75
We can never die again ; we shall soar as spirits do ;
No more turning into Reptiles in the Aah-en-Ru.
We shall make our Transformations, and in linen pure
of hue,
We shall work in white for ever in the Aaii-en-Ru.
We shall find the old lost faces and the nestling young
who flew
Like Hawks divine, gold-feathered, to the Aah-en-Ru.
We shall see the good Osiris and his son the Word
made true,
Who died and rose—the Karast!—in the Aah-en-Ru;
He who daily dies to save us, passing Earth and Hade
through;
Lays his life down for a pathway to the Aah-en-Ru.
Lo! the cross! uplifted in the region of Tattu I
Outstretched with arms of welcome to the Aah-en-Ru.
We shall follow in the Gateways that our god hath travelled
through:
He will meet us, he will greet us, in the Aah-en-Ru.
Here we talk of all the glory that each morning doth
renew.
We shall share it, we shall wear it, in the Aah-en-Ru.
Here we filled the Eye of Horus, here we fed the Eye
of Shu,
To be luminous for ever in the Aah-en-Ru.
SECTION XV.
EGYPTIAN ORIGIN OF THE EXODUS.
A PROFESSED Egyptologist has written respecting the passage of
the Red Sea : “ It would be impious to attempt an explanation of
%uhat is manifestly miraculous^ ^ To such a depth of degradation
can Bibliolatry reduce the human mind! Such is the spirit in
which the subject has been crawled over.
These impotent attempts to convert mythology into history, digni¬
fied with the astounding title of the Book of God, have produced the
most unmitigated muddle of matter ever presented to the mind of
man. There has been no such fruitful cause of misconception as
this supposed source of all wisdom, designated the Book of God,
ignorantly believed to have been communicated to man orally
by an objective Deity. Eschatological interpretations of ancient
thought too, can only be judged when we have bottomed them in
mythology, and mythology is not fathomed until we have found its
natural meanings directly derived from the phenomena of nature.
The Hebrew or Egyptian sacred writings can no more be understood,
unless we have the original matter in mind, than the allusiveness of
the Chinese literary language can be followed by those who are
entirely ignorant of the subjects covertly alluded to by the learned.
The vanity of building up history out of myth by a process of
rationalizing the primeval fables is indescribable !—the likeliest-
looking fragments being selected to erect a boundary wall between
us and the vast pre-historic past, with the view of defining some sort
of historic partition to bump against as beadles used to beat the
parish bounds. History is impossible until the unreality of miracles
is understood by their being once more resolved into the realities
which are masked in the myths. The Hebrew miracles are Egyptian
myths, and as such can be explained in accordance with nature.
The sacred writings of the world are not concerned with geo¬
graphy, chronology, or human history. Such things are secondary
' Dictionary of the Bible, Smith, v. 3, p. 1018.
Egyptian Origin of the Exodus.
177
and additional to the most ancient records held to be divine. The
Jewish scriptures are no exception. The historic spirit is not
there. This is so in writings late as the Talmud, and the reason
is because the beginning was not with the historical spirit. Conse¬
quently the characters of mythology can no more be reduced to
historical proportion than the monsters of the mountain and the
mist. The interpretation of sacred—that is, symbolic writings, gets
farther and farther removed from their original signification as they
become more definite and historical-looking. In their first phase
they arc indefinitely divine ; in their final phase they are supposed
to be definitely historic.
We have to face the fact, and it is well to do so in a manly fashion.
We cannot wriggle out of it by squirming ; we shall not avoid the
collision by flinching. The light will not be shut out by blinking.
The myths of Egypt supplied the mysteries of the world. The myths
of Egypt are the miracles of the Hebrew writings, and a true explana¬
tion of the one must inevitably explode the false pretensions of the
other. Half my labour has to be spent in reducing the Jewish myth¬
ology from the status of divine revelation and establishing its relative
importance by the comparative method, which will be applied in¬
cessantly and remorselessly. The key of these writings was lost, and
is found in Egypt.
The original foundational matter of the aptly-named Mosaic writ¬
ings is not, and was not, historical at all, but entirely mythical. The
primordial Exodus, like the Genesis, belongs to the celestial allegory.
But after the actual coming out from Egypt into Judea the ancient
fragments were re-written by those who welded the mythical and his¬
torical matter into one mass, and only by restoring the allegory can
we divide and discriminate the one from the other.
The Mosaic account of the Beginning called the Creation is allowed
by the most learned of Jewish Rabbins, by Philo, Paul, and certain
of the Christian fathers, to be a myth—that is, a symbolical representa¬
tion ; and yet the whole structure of the Christian theology is founded
on the ignorant assumption that it was not mythical but a veritable
human occurrence in the domain of fact. All translations of the
Hebrew writings have hitherto been made under the belief that these
were bond fide histories enacted upon geographical ground, to the
everlasting perplexity and confusion of all who have ever attempted
to verify the statements.
But it is not the face of history that we behold in these books.
Tis but the imagery painted on a veil which conceals the features of
the face beneath, and prevents recognition of the facts obscured, so
that we have neither history nor allegory. The myths of Egypt
will be found to have been copied and reproduced, and declared to
have been given directly from the hand and mouth of the Lord,
’ whereas there was no revelation or divine origin in the matter. The
VOL. II. N
178 A Book of the Beginnings.
Hebrews took them from the Egyptians, with other stolen goods,
and were unable or did not choose to render a true account of them ;
and out of the fragments of ancient mythology a dead wall has been
raised around us, and made the boundary of human knowledge for the
protection of a faith, against which wall myriads of seekers after truth
and spurners of these false limits have dashed out their lives, and fallen,
in the apparently vain endeavour to make a free thoroughfare. As
history the Pentateuch has neither head, tail, nor vertebrae; it is an
indistinguishable mush of myth and mystery. Had it been a real
history, Palestine and Judea ought to have been found overstrewn
with implements of warfare and work, both of Hebrew manufacture
and of that of the conquered races, whereas outside the book, it is
a blank. The land of a people so rich that King David, in his poverty,
could collect one thousand millions of pounds sterling towards building
a temple, is found without art, sculptures, mosaics, bronzes, pottery,
or jDrecious stones to illustrate the truth of the Bible story of the
nation of warriors and spoilers of nations who burst away from their
captivity in Egypt two millions strong. Nor will the proofs be found,
not if Palestine be uprooted in the search. The present object, how¬
ever, is not to find flaws and falsehoods in the “Sacred Writings”
and “ Book of God ” treated as history supplemented and disfigured
by fables. There comes a time with all the preservers of the myths
when the historical is joined on to the mythical, as in the Hebrew
writings—say about the time of Hezekiah—and the divine descent
of the gods is made to run into and blend with a line of historical
personages ; this process creates the monstrous, which has only been
explained by miracle. The sacred writings of the Jews were trea¬
sured up and preserved in sanctity on account of their symbolical
nature; in them the hidden wisdom wore a veil ; the same veil that
Isis boasted no mortal had lifted from her person was made to cover
these writings together with their interpreters, who stood behind the
veil and never lifted it. The writings were held sacred from a know¬
ledge of their emblematical nature. They are sacred to the Christian
world from ignorance; absolute, unquestioning, unsuspecting igno¬
rance of the meaning of symbolism, and the purely Pagan origin of
the teachings. When the veil is lifted from them, all the sanctity will
vanish, the glory will be gone. The sacredness consisted in what
they have falsely read into the myths, the pictures painted by them
on the outside of the concealing veil; their own fond imaginings of
the divine realities believed to be verily behind it in the holy of
holies.
The chief Jewish teachers have always insisted on the allegories
of the Pentateuch, and the necessity of the oral interpretation of
the books by those who were in possession of the key. No con¬
fession could be more explicit than that of the Psalmist: ^ “ I will
^ Ps. Ixxviii.
Egyptian Origin of the Exodus.
179
open my mouth in a parable : I will utter dark sayings of old which
we have heard and known, and our fathers have told us. We will
not hide them from their children, showing to the generation to come
the praises of the Lord, and His strength and His wonderful works that
He hath done. For He established a testimony in Jacob and appointed
a law in Israel, which He commanded our fathers that they should
make them known to their children.” Parables and dark sayings of
old arc the allegories of mythology, and enigmas of the ancient
wisdom of Egypt uttered emblematically ; the wisdom with which
IMoses is accredited by Jewi.sh writers. Foremost amongst these
parables and mystical sayings arc the Exodus, the dividing of the
waters, smiting of the rock for drink, and opening of the heavens to
let down manna for food. These things which to the modern igno¬
rance are miracles, are parables expressed in dark sayings of old,
that is, they are the myths put forth in the manner of the mysteries.
It was the same with the Hebrew teachings brought out of Egypt,
as with the Egyptian writings, of which Origen observes " the priests
have a secret philosophy concerning their religion contained in their
national scriptures, while the common people only hear fables which
they do not understand. If these fables were heard from a private
man, without the gloss of the priest, or the interpretation of the
secret doctrine, they would appear exceedingly absurd.” And this is
exactly how we have received the Hebrew writings.
The Jews always have insisted that two laws were delivered to
Moses on Mount Sinai. One was committed to writing in the text
of the Pentateuch, the other was transmitted orally from generation
to generation, as is asserted in Psalm Ixxviii. This oral law was the
primitive tradition that contained the Apocrypha, the secret doctrines
of the dark sayings and parables, the clue and key to all their hidden
wisdom. That which was written was only intended for the ignorant
outsiders; the interpretation was for the initiated. With the re-written
Version of the Jewish sacred books in our possession, we have been
locked outside and left there without the key.
“Woe to the man who says the doctrine delivers common stories
in daily words. Every word of the doctrine contains in it a loftier
sense and a deeper mystery. The narratives of the doctrine are its
cloak. Woe to, him who takes the covering for the doctrine itself.
The simple look only at the garment, that is, upon the narratives
Df the doctrine; more they know not. The initiated, however, see
lot merely the cloak, but what the cloak covers.” ^ That is a Jewish
:onfession of the secret nature of the Hebrew writings. And the
whristian world wonders why it cannot convert the Jews to its view
T their Holy Scriptures.
As the Rabbi Moses Kotsensis justly says, “If the oral law had not
»cen added to the written law as a gloss, the whole would have been
^ ^ T\\c Sohar, iii. 152 ; Franck, 119.
N 2
i8o
A Book of the Beginnings.
left obscure and unintelligible, for there are Scriptures contrary and
repugnant to each other, and the written law does not comprehend all
that is necessary to be known.^ The foundation of the Hebrew religion
was the oral and not the written law, and this matter is extant in the
myths. In the Mosaic writings, says Josephus,* •* “ Everything is
adapted to the nature of the whole, whilst the lawgiver most adroitly
suggests some things as in a riddle, and represents some things with
solemnity as in an allegory ; those, however, who desire to dive into
the cause of each of these things will have to use much and deep
philosophical speculation."
The same writer remarks with much simplicity, after giving his
version of the smiting of the rock, “Now that scripture, which is
laid up in the temple, informs us how God foretold to Moses that
water should in this manner be derived from the rock.” ® The miracle
ascribed to Moses was a myth, already recorded in the secret writings
of the temple, to be afterwards converted into history.
It is said in the Gemara, “ He that has learned the scripture and not
the Mishna is a blockhead." The Bible, they say, is like water, the
Mishna like wine, the Gemara like spiced wine. The law is as salt,
the Mishna as pepper, the Gemara as balmy spice. To study the
Bible can scarcely be considered a virtue ; to study the Mishna is a
virtue that will be rewarded, but to study the Gemara is a virtue never
to be surpassed. Some of the Talmudists affirm that to study the
Bible is nothing but a waste of time.'*
In the ancient Jewish work “Sepher," the typical nature of names
assumed to be geographical is shown in this way: “The Lord came
from Sinai,” that, says the Sepher, means the law was given in
Hebrew ; “And rose up from Seir unto them," which means it was
also given in Greek. “ He shined forth from Paran," that signifies in
Arabic; “ He came with thousands of saints," that means in Aramaic.
When Esdras, in a labour of forty nights’ duration, had restored the
whole body of the Jewish scriptures which had been entirely lost, he
was divinely directed to publish some things and show the rest secretly
to the wise.^ This is not quoted as authentic because it is not canoni¬
cal. Still it shows the Hebrew deity conniving at the same process
of suppression and elimination. Again, when these writings were
translated into Greek in the third century B.C. by some Alexandrian
Jews the process of elimination is very visible. Dates were altered.
The threat in the book of Zechariah, that the Hebrews should have
no rain if they did not come up to the feast of Jerusalem was
omitted, as the translators being in Egypt knew it did not apply.
In rendering the Chronicles, the translator gives to the feast of the
* Buxtorf, Sytiag. Jud. ch. iii. p. 49, Basil, 1661.
* Pref. to Ant. * Bk. iii. ch. i. 7.
•* Buxtorf, Synag.. Jud. ch. iii.; Stehelin's Traditions.
5 2 Es. xiv. 21.
Egyptian OpsIgin of the Exodus.
Passover the meaning of leading forth (Pask) instead of Pascha, the
passing over. After the allegories had been transformed into histories,
the true interpretation, that is the symbolical reading according to
the principles of the secret tradition, was forbidden to be taught in
schools. The Pharisees were so fearful of the Apocryphal wisdom
being unveiled and the secrets made known that they sought to
prevent people from writing.
Plutarch had evidently heard of the stories told by the Jews as their
histories. He remarks, “As for those who tell us that Typhon was
seven days flying from the battle (with Horus) upon the back of an
ass, and having narrowly escaped with his life, afterwards begot two
sons, called Hicrosolymus and Judaius, they are manifestly discovered
by the very matter to ivvest into this fable the relations (narratives) of
the Jcivs. And so much for the allegories and secret meanings.”*
He here connects the tales of the Jews, which obviously relate to
the Exodus from Egypt, with the myth of Sut-Typhon fleeing
from the battle with Horus, and looks upon the one as a fable
that has some secret meaning, the other as a fable without meaning,
and unworthy of further notice. Still, for our purpose, he helps to
identify the “very matter,” which is, that the Egyptian fable and the
Jewish relations were one and the same thing, whatsoever the amount
of history or mystery these might contain.
The Jewish Haggadah deals with the legendary lore of Israel, the
parables, myths, dark sayings, and allegories, an,d it is foolishly as¬
sumed that this work turns real history into fables and fantastic false¬
hoods, and resolves the persons and histories of the Pentateuch into
mere symbols. On the contrary, the historical had meantime been
evolved out of the allegorical, and the Haggadah preserves fragments of
the primary truth. “These things arc an allegory,” says the learned
Paul, a master of the secret wisdom, speaking of the two wives of
Abraham, “for these arc the two covenants,” represented as two
marriages ; Agar and Sarah are the two Mounts of mythology, the
Sabean and Solar, and Abraham, as the consort of two allegories,
must be a myth likewise, or there is no meaning whatever. Myths
and allegories will be found full of meaning, and these alone will
recover the sense of various supposed human histories.
It is the strangest thing of all that the dreams of Christian theology
should not have been broken or disquieted by the fact that Philo, the
most learned and devout of Jews, treats the Pentateuch as allegorical
and symbolical, which is the nature of the sacred writings. He was a
descendant of the tribe of Levi, the holy caste. His son married
Berenice, the daughter of King Agrippa. He is recognized by
Josephus and by Eusebius as one of the most illustrious of his race.
Pie appears to have been an initiate in the mysteries as Paul was, and
it is vain to explain that he was given to allegorical interpretation
1 Of Isis and Osiris.
i82
A Book of the Beginnings.
when all early sacred writings are allegorical; nor do we arrive at
their facts by getting rid of their symbols. “ Now I bid ye, initi¬
ated men, who are purified as to your cars, to receive these things as
mysteries which are really sacred, in your inmost souls ; and reveal
them not to any one who is of the number of the un-initiated, but
guard them as a sacred treasure, laying them up in your own hearts,
not in a storehouse in which are gold and silver, perishable substances,
but in that treasure-house in which the most excellent of all the pos¬
sessions in the world does lie, the knowledge, namely, of the great
first cause and of virtue, and in the third place, of the generation of
them both. And if ever you meet with any one who has been properly
initiated, cling to that man affectionately and adhere to him, that if
he has learnt any more recent mystery he may not conceal it from
you before you have learnt to comprehend it thoroughly. For I
myself, having been initiated in the great mysteries by Moses, the
friend of God—nevertheless when subsequently I beheld Jeremiah
the prophet, and learnt that he was not only initiated into the
sacred mysteries, but was also a competent hierophant or expounder
of them, did not hesitate to become his pupil.”* Philo’s testimony to
the fact that the “ sacred laws,” as he calls them, were allegories, is
unimpeachable on the score of character. He could have had no
motive from race or religion for explaining away the early history of
his people. He treats it as sacred, which signified symbolic and
secret, and expounds the meaning in his own way. Not in the present
way, nor altogether according to the teachings of the past. For with
Philo philosophizing had taken the place of the physiologizing
attributed to Moses by Josephus.
Philo reads new ethical meanings into the old myths of the mysteries.
He platonizes them. As cloud-forms take the mould of earthly
shapes and go sailing off and dislimning in the heavens, so Philo
abstracts and etherealizes meanings which, in the myths, had solidity
as of the rock. The supposed history is sc essentially allegorical as
to permit of his taking the liberty of reading into it and shadowing
forth still other allegories.
Speaking of the myths in the Hebrew books, he says truly, “ These
things are not mere fabulous inventions in which the race of poets
and sophists delight, but are rather types shadowmg forth some alle¬
gorical truth, according to some mystical explanation"'^ He knew
something of the facts on which the fables were founded. In
writing of the woman formed from the rib of the man, he gives
us the gist of the whole matter, and describes the very object of the
present work. “ The literal statement is a fabulous one, and it is in
the mythical we shall find the true." ^
It IS in the mythical zve shall find the true, and the literal version is
1 Rendered by C. D. Yonge. 2 On the Creation of the World, par. 56.
^ Allegories, Bk. ii. par. 7.
Egyptian Origin of the Exodus. 183
the false. He affirms that the writer, in speaking of the Garden of
Eden and the two trees, was conveying instruction by means of
allegories. By the tree which conveyed a knowledge of good and evil
he was intimating that wisdom and moderation by means of which
things contrary in their nature to one another might be distinguished.
This is obscurely phrased, but in despite of the vague language Philo
appears to have known the true nature of the myth. He remarks,
“ When the soul has received the impression of vice it has become
the tree of knozviedge of good and evil" This sounds like a genera¬
lization, but it is capable of a particular meaning. Again, in regard
to the rivers,—of Phison, which encircled the land of Evilat, where is
the land of gold, Philo says the “writer is not speaking geogra¬
phically.” Evilat, he asserts, means bringing forth, and Phison, being
interpreted, is the change in the month.^ “ The truth is, the sacred
writer is here speaking not of any river, but of the correction of
manners.” 2
Af (Eg.) denotes the bringing forth, and means birth. Lat (Rat)
is to repeat .several times. . Pi-shen, in Egyptian, is the periodic; Sen
is blood. The change of the month relates to the monthly period.
We shall see the link between this and the “correction of manners”
when we elicit the meaning of the Fall. CARBUNCLE and Emerald
are Philo’s rendering of “ Bdellium and Onyx,” the stones of our
version. And he connects the carbuncle with Judah as the
symbol of a man who makes this confession, “ In respect of whom
Leah ceased from child-bearing.” ^ Moses, he remarks, has given
especial praise to the animal called a serpent-fighter. “ This is a reptile
with jointed legs above its feet, by which it is able to leap and raise
itself on high, in the same manner as the tribe of locusts. For the
serpent-fighter appears to me to be no other than temperance, ex¬
pressed under a symbolical figure against intemperance.” *
As Philo was more or less a master of the sacred wisdom and the
allegorical mode of interpreting its types, every variant of his is worth
scanning. He renders the text of Genesis iii. 15, “He shaiW‘watch
thy head and thou shalt watch his heel.” ® He reads Genesis xxxii.
10, “For in my staff did I pass over Jordan,” instead of zvith my staff.
The whole tenor of translation by men who were uninstructed in the
ancient wisdom has been a constant divergence from the primary
meaning. They knew that water would be crossed with a staff, as
such, rather than in it. But the Hebrew staff Matteh is one with the
Egyptian Mata, the bark in which the sun-god crossed the zodiacal
Jordan every year and every night. The Jordan in Egyptian is luru-
tana (Eridanus). Aru is river, and tana to divide or dividing, the
river that divided for the passage in so many mythologies because
* Allegories, par. 20. ^ Ib. par. 27.
3 Gen. xxix. 35. Philo, Allcg. par. 26. * Par. 58.
* Allegories, Bk. iii. par. 67.
184 A Book of the Beginnings.
they each and all related to the passage of the solar divinity across
the waters. When we find, as we shall, that Jacob was but an
impersonation of the sun-god, and his lWcIvc sons of the twelve signs
of the Zodiac, it will become probable that Jacob did cross in the
Mata or solar bark of Egypt, and not with a staff. Mata also
means going across in the ark as the sun did, the crossing being in
the “ bend of the great void,” the nethermost quarter of the circle,
where the abyss was located. This passage of the ark called “ going
in the Cabin ” (Mata), is one with the Hebrew Matteh for beneath,
downwards, the foundations of the earth beneath* and “hell beneath,” ®
the Kar-neter of the Egyptians. The crossing of the waters in the
Mata as the bark of the gods thus glos.sed will explain the passage
of the Red Sea, by aid of the “ Matteh ” of Moses. It is possible to
cross the waters in the Mata as a boat, but not in or by the staff,
Matteh, whether the rod be that of Jacob or Moses, Mis-inter-
pretation of the original Egyptian necessitates the Hebrew miracle,
which is accepted by those in whom a sense of natural law has never
yet asserted itself. In this matter, however, the true way of proving
what the Hebrew writings do not mean, will be to show what they
do, or originally did, mean.
Origen observes, “If the law of Moses had contained nothing which
was to be understood as having a secret meaning, the prophet would
not have said ‘ Open thou mine eyes, and I will behold wondrous
things out of thy law,’^ whereas he knew that there was a veil of
ignorance lying upon the heart of those who read but do not under¬
stand the figurative meaning.
“ Who is there that on reading of the dragon that lives in the
Egyptian river and of the fishes which lurk in his scales, or
of the excrement of Pharaoh which fills the mountains of Egypt,
is not led at once to inquire who he is that fills the Egyptian
mountains with his stinking excrements, and what the Egyptian
mountains are; and what the rivers in Egypt are, of which the afore¬
said Pharaoh boastfully says, ‘ The rivers are mine, and I have made
them ; ’ and who the dragon is, and the fishes in its scales—and this
so as to harmonize with the interpretation to be given of the rivers.”.
What man of sense, he asks, can persuade himself that there was
a first, a second, and a third day, and that each of those days had a
night, when there was yet neither sun, moon, nor stars ? Origen tells
Celsus that the Egyptians veiled their knowledge of things in fables
and allegories. “ The learned,” he says, “ may penetrate into the
significance of all oriental mysteries, but the vulgar can only see
the exterior symbol. It is allowed,” he continues, “by all who
have any knowledge of the scriptures, that everything is conveyed
enigmatically.”
* Jerem. xxxi 37. 2 Prov. xv. 24. 3 Ps. cxix. 18.
■* Origen, Conlra Celsum, Bk. iv. ch. i. Cf. Ezek. xxix. 3.
Egyptian Origin of the Exodus. 185
Clement Alexander states, that all who have treated of divine
matters have always hid the principles of things, and delivered
the truth enigmatically, by signs and symbols, and allegories and
metaphors. Yet this foundation of primitive fable has been converted
into our basis of fact. “Accepted literally,” remarks the learned
Maimonides, “Genesis, ascribed to Moses, gives the most absurd
and extravagant ideas of the Deity, But, whoever shall find the
true sense of it ought to take care not to divulge it.” This was
sound Rabbinical doctrine. If any readers guessed the secret,
especially of the six days of creation, they were commanded or ad¬
jured to speak of it only in enigmas. “ The true meaning of the six-
days' zvork ought never to be divulged!' Surely this is evidence enough,
yet it has hitherto been offered in vain. In vain the Talmud declares
the voice on Sinai and the God descending on the mount to be mere
poetic figures ; the Christian world will not believe that. They know
better. All such explanations prove the malice of the anti-christian
Jews! The figures have become literal facts for them. The real pig
introduced on the stage, in the Greek play, stood no chance after the
long successful sham. The men who once taught these things as
mythology were in the first childhood of the human race, but those
who continue to teach them now as divine revelations and matters
of human history might be in their second childhood.
The misreading of mythology on which theology was founded, has
created confusion everywhere ; it has obscured the past, perplexed
the present, beclouded the future, converted all scientific truth into
religious falsehood, and made chaos in the moral domain look like the
one only permanent institution in creation. We shall find the Hebrew
records are invested with their supremest value in enabling us to see
through them and get beyond them to identify their Egyptian origins,
and then the myths will abolish the miracles. The Exodus is no less
mythical than the Genesis ; no less verifiably mythical. It is con¬
tended that if there were a dozen exodes of the Sut-Typhonians, the
Disk-worshippers, the Hekshus, the Jews or what not, from Egypt into
Syria, THE Exodus of the Hebrew books belongs primarily and
proveably to the astronomical mythology ; and its subject-matter has
been, to adapt the words of Plutarch, wrested into the later relations
of the Jews in composing the epic of that people.
If the reader will refer to the map of the Exodus and the wanderings,
it will be seen that had the journey been a real one the Israelites at
Moscroth would have almost described a complete circle and come
round to a point opposite to Baalzephon and the place of departure.
This circular movement is solar and zodiacal. It may be necessary to
repeat that the truth now sought to be established in relation to the
' Exodus of the secret writings, wherein, according to Josephus, the
miracle of Moses smiting the rock was already foretold, is, that the
first mapping out of countries and giving them names belonged to
i86
A Book of the Beginnings
the heavens ; the primal geography, so to say, was solar, lunar, and
stellar ; the first globe ever figured was celestial. A Kabalist image
of this may be seen in the tree with seventy-two branches filling in
a complete circle with seventy-two countries, or the seventy-two demi-
decans of the zodiacal circle, copied by Kircher.
The Burmese constellations are called Coasts of Countries, the
stars being mapped out in COUNTRIES. Amongst other names found
in their planisphere’ are Talain, answering to the Tulan of the Aztecs,
Yoodaya (Judea), Kothambe (Kedam), Dagoun (Dagon), Tavay
(Cf. Eg. Tefi or Tepi), and others common to the mythological
astronomy. One of these is Rewade, rendered “large water.” In
Egyptian Re-Uat is the mouth, gate, outlet, or division of the water.
The earliest nomes of Egypt were astro-nomes, the divisions of the
stars, whence comes the name of astronomy; not merely a naming,
but a noming of the stars into groups, constellations, divisions, nomes.
The first chart being celestial, the primitive Egypt was in the two
upper and lower heavens where the thirty-six decans, gates or
divisions of the Aah-ru, preceded the mapping out and naming of
the two Egypts and their nomes. The first division was into the
upper and nether world of night and day. This is illustrated in a
legend of two dancers doing the mill by each lifting the other alter¬
nately, a form of Kabbing called Kab.t. Kab.t or Khebt, in this
sense, is the doubled ; Khebt, the later name of Lower Egypt, had
its prototype in the north, the lower heaven of night and winter,
the hinder part (Khept), where Typhon or Kep, the Great Bear
constellation, was found by night, as deity of the dark side of the
circle. All this has to be gone through piecemeal in an account of
the mythological astronomy, the solar, lunar, and starry allegories of
the astro-nomes. Enough, at present, to affirm that the earliest
chart was celestial, and that its divisions and names were afterwards
geographically adopted in many lands from one common Egyptian
original.
Amongst the stories told as mythology, the same matters were re¬
lated by the Egyptians themselves of the Exodus out of Egypt and the
contention between Sut-Typhon and Horus thousands of years before
we read of these things as events in Hebrew history. We shall see
the Exodus out of Egypt is the common property of all mythology.
Up to the present time it has been the endeavour, in which lives have
been vainly spent, to follow the wanderings and settlements of the
Israelites solely on the earth’s surface. If the pursuers will but turn
their attention now to Israel in the heavens, the chances of discovery
will be much increased, and there is reason to hope that we may
yet come upon the missing Ten Tribes in the skies, from whence they
have never descended.
The difficulty of identifying such important spots as those in which
^ Asiatic Res.
Egyptian Origin of the Exodus. 187
the Lord himself is said to have appeared to men is because these
names, when they are localized at all, are but the shadows of the
celestial places and positions, and it is hard to identify shadows.
These astronomical positions and appearances of the Lord, whose
excellency was to be seen in the sky and who rode on the heavens,
are real objects, and realizable now as ever they were of old. Such
.sites will not be found in Palestine even though fifty societies be
formed for exploration and all the Christian world should join in the
search. When the stories were first related by the Egyptians, the
localities were celestial, in the Aaiiru of the gods, represented by
planispheres on the ceilings of temples; and now Palestine takes
the place of the planisphere in consequence of the modern ignorance
of mythological astronomy. This much is certain. Our Jews did
not make the myths or the astral allegories which set them forth.
They neither mapped out the heavens nor named the constellations.
On their own showing they found the names already applied to places
overhead and underfoot when they took possession (or woke to
historic consciousness rather) of Palestine. Astronomically and
geographically the names were there ; the myths had been taught,
and the stories related by other races in earlier times, which stories
were condensed finally into a supposed history of the Hebrews who
no more enacted that history on this earth (outside their religious
mysteries) than they were the originators of the allegoric repre¬
sentations in the heavens.
The Mount Horeb, for example, called the Mountain of the Elohim,
is the Egyptian Har, the heaven, of Har, the god ; and Ap, the Mount.
Horeb is the Mount of Heaven, or of Horus, the place where Deity
is represented as descending to converse with man. Hor, the
typical mount in Hebrew, is the Egyptian heaven; hence the
divine character of the Hor, or Horeb. Mount Seir answers to the
Rock of the Horizon called Ser, or, with the article Ta-Ser, the Taser
Hill, the mount in the solar myth, where the buried sun-god was
re-born," and solid foothold attained once more for the continuity of
time after the passage of the waters.
Ser, the Rock of the Horizon, was the Mount of Har in Egyptian
myth. It was known as Bakht, the land and the mount of the solar
birthplace. In the geographical adaptation of celestial names we
find Ser, the rock or mount mixed up with Har, the god, in Arabia
Petrea, where Hor Is a part of, if not identical with, Seir. Again,
the name of Mount Sinai on the monuments is known as Bakht,
meaning the birthplace of the sun, the new-born Har.
Sinai, the geographical, is supposed to be Scrbal, as is likely ; Ser,
the rock of Baal or Har, the place of new birth. “ I have adored
-the place of New Birth of the Tser,” says the Osirian, in the 21st
gate of the Aahru.‘ Sinai, as Bakht then, is the solar birthplace in
1 Rit . ch. cxlvi.
A Book of the Beginnings.
Egyptian mythology, the horizon of the resurrection without the
article, called the Akht and Khut.
In the same language Sheni, the equivalent of the Hebrew ('yo),
signifies the region beyond the tomb, and the Mount Sinai was the
steps of ascent into that region attained by the god and the souls
after their resurrection from the Hades. Sheni w'as the place where
the divinity appeared on the horizon.
The Mount Zion, or Zian, the triumphing heaven of the Ceylon
Buddhists, called the place of salvation,^ is identical, in the celestial
allegory, with the Hebrew Zion, both being the same as the Egyptian
Shena, the region beyond the tomb, attained after crossing the waters
and completing the circuit of the heavens.
The whole story of Sinai might be reconstructed solely from the
meaning enshrined so safely in Egyptian words, even if we had not
the mythology also. But we have the matter as myth, and the
naming as Egyptian, long before these appear in the character of
Hebrew history.
The Tet is an Egyptian name of the tomb, the Deep, lower
heaven, or eternal abode, the place of death, i.e., Tet, or the cutting
off. Tet is an abbreviated form of Tahuti, the representative of Ra
in the nocturnal heaven, one of whose names is Tekh. The Tet, in
Hebrew, remains the Thchthi ('nnn) for the underworld. It denotes
the nether parts of the earth.- It is the nether land of Tachtiym-
Hodshi,® the lowest pit,^ and the lowest hell.® The word became
a general term for the nether, lower, undermost, but never in
common use, and in Exodus, xix. 17, when the people stood at the
nether part of the mount, these two, the height and the deep, or Tet,
form the natural antithesis belonging to the mythological astronomy.
The Tet (Eg.) is the tomb, the void, the world of the mummies, and
Sheni (Eg.) is the name of the region beyond the tomb, the mount
of the resurrection.
The original names of the towns and districts of Canaan, such as
Ashtaroth-Karnaim, Avilah, Berytus, Bashan, Beth-Tappuah or
Tebekhu, Ephron (Hebron), Heshbon, Hamath, Judah (Southern),
Kadesh, Kison, Megiddo, (Mageddo, near Ascalon), Tamesku (Dam¬
ascus), and others are inscribed on a pylon at Thebes, containing 1,200
names of places, conquered or garrisoned by the Egyptians in the
time of Tahtmes III., some two and a half centuries earlier than the
historical Exodus. The number of Syrian names is 119.® In fact
as Mariette Bey observes, we have before us, most accurately ren¬
dered by the hieroglyphic names, a map of the land of Canaan in
“a list of 115 names, which is nothing less than a synoptical table of
the promised land made 270 years before the Exodus.” ’’’
1 Upham’s History of Buddhism, p. 74. 2 p;2ek. xxxi. 14 and 16.
3 2 Sam. xxiv. 6. ■» Ps. Ixxxviii. 6. ® Ps. Ixxxvi. 13.
Birch, Rede Lecture, pp. 26-7. ’’ Monuments, p. 175, Eng. Tr.
Egyptian Origin of the Exodus.
189
In the statement made by Plutarch respecting the flight of Typhon,
the myth passes into history represented figuratively. Typhon, he
says, fled for seven days, and having escaped, afterwards begot two
sons, Hicrosolymus and Judaeus. That is, the Typhonian religion
passed out into Judea, and made its home in Jerusalem. “They who
relate this arc manifestly discovered by the very matter to wrest into
this fable the relations of the Jews.” This flight and exode of
Typhon from the battle with Ilorus was depicted in the Mysteries
and read in the Northern Heaven, where the outlet of Sut preceded
the Nome or Ru of Sut, whence the Setroite Nome of I'^gypt.
Egypt below was a copy and replica of Egypt above, and every nomc
and name and narrative related of them was primarily mythologi¬
cal ; afterwards the fables containing the facts of the astro-nomes
were wrested from their meaning, and converted into the facts of
fabulous histories.
In Hebrew night and netherworld arc synonymous.' The day
was the other or upper world. The Sabcan beginning was on the
night side, that of the underworld ; and the mythical migration so
often met with is from the night to day, from the Sabean to the solar
stage of mythology, from the cult of Sut-Typhon to that of Ra.
The beginning with night, the negative, the netherworld, where the
goddess of the north was the genitrix, the birthplace personified, the
bringcr-forth, as the ancient mother of the waters, will account for
the netherworld being the domain of Typhon, when the religion had
changed and the deity of darkness was transformed into the devil of
the dark.
The reader has to lay fast hold of one end of the strands of rope
we arc plaiting for our anchor in the depths, and never leave go till it
is finished. We must get well in mind and keep there the fact that
Egypt, Khebt, or Mitzraim, are names of the old Sabean birthplace
in the north, belonging to the celestial allegory before they were
applied geographically to Egypt. They are so old that, as we have
seen, Kheb, Kepsh, or Kush was named when /Ethiopia was to the
north of the namers. The Egypt of the Hebrew writings is mainly
that of the astronomical myth, and if the anathemas of Egypt uttered
by the divinely-inspired writers have any application to the real country,
Egypt itself furnished and had already applied the language to a locality
of the same name, and a Red Sea that was in the heavens, and a mon¬
ster that was in its waters; had, in fact, supplied the country for the
cursing, the means of cursing, together with the whole imagery for
clothing the curses with significance. But the Egypt continually in¬
tended is the typical Egypt, the Egypt of the allegory looked upon,
after they had left it, as a land of mental bondage ; and wherever the
^ idols of the genitrix were set up for worship there was Egypt, there
was Khebt, the goddess, as well as Khebt, the place.
'Job xxxvi. 20.
190
A Book of the Beginnings.
When the God of Israel says “ Behold, I am against thee, Pharaoh,
King of Egypt, the great Dragon that lieth in the midst of his
rivers,”^ the language and its application are the same as in Isaiah :
“ In that day the Lord with his sore and great and strong sword,
shall punish Leviathan, the piercing serpent, even Leviathan, that
crooked serpent, and he shall slay the Dragon that is in the sea. ”2
Here the serpent is one with the crooked serpent of the heavens.®
The language is typical, and can only be understood by the typo¬
logy of the subject. The crooked serpent is the dragon of the north,
or of Khebt.
The Egypt wherein Israel played the Zonah in the persons of the
two women Aholah and Aholibah, was the land of Khebt, the
genitrix, a celestial region belonging to the Sabean religion, hence
her paramours, who were Sabeans from the wilderness,* and men of
m, rendered “ common sort,” or a multitude, but which are the huge
men who are called elsewhere “ Sabeans, men of stature,”® the giants
of the foreworld and the early time.
Jeremiah rebukes the women of Israel for making the cakes and
pouring out the idrink-offerings to Kivan, the Queen of Heaven.
“ Jeremiah said unto all the people, and to all the women. Hear
ye the word of the Lord a// Judah that (are) in the land of
^gyPl-' Again he says to them, “ Hear ye the word of the
Lord all Judah that dwell in the land of Egypt.” ^ “Then all
the men which knew that their wives had burnt incense unto other
gods, and all the women that stood by, a great multitude, even
all the people that dzvclt in the land of Egypt, answered.” This
Egypt was not mundane but celestial, religious, typical ; the
abode of the Queen of Heaven, who, as Kefa or Kivan, ruled over
the mythological Egypt. “ Ephraim also is like a silly dove without
heart; they call to Egypt.” ^ “They shall return to Egypt.”®
“ Ephraim shall return to Egypt.” ® That was in backsliding to-the
old worship of the female called the “ whoredom of Ephraim,” of
which the dove of Israel, of Juno, of Semiramis, and Men 4 t was
a type.
It was the literalizing of the myth that misled the Seventy in their
correction of a supposed error in Zechariah.** The writer threatened
the dwellers in Egypt that they should have no rain unless they came
up to keep the feast of tabernacles. The Seventy, knowing the
dearth of rain in Egypt, altered this. But the Egypt signified was
the place of the waters and the Waterer Shadai in the north. The
feast of tabernacles was a water festival. The water of life had been
given of old by the feminine deity, the suckler, which was now
* Ezek. xxix. 3.
* Ezek. xxiii. 42.
’’ Hos. vii. 11.
Hos. vi. 10.
“ Ch. xxvii. I.
® Is. xlv. 14.
® Hos. viii. 15.
“ xiv. 17.
^ Job xxvi. 13.
^ Jer. xliv. 24,26.
® Hos. ix. 3.
Egyptian Origin of the Exodus.
191
dispensed by the male god. It is noticeable that the Hebrew names
for rain are drawn from the Egyptian names of the inundation.
miD is rain; mur, the inundation; nDD, rain ; ma, water,—ter,
libation; m', rain, aur, or aru, the river; dw, rain; aWhem, a
whelming wave of water, as of the inundation.
Are ye not as children of the ^Ethiopians unto me, O children of
Israel ? saith the Lord. Have not I brought Israel out of the land of
EgyptThe days come, says Jeremiah, that it shall no more be
said that the Lord brought up the children of Israel out of the land
of Egypt, but the Lord brought them from the land of the north?
This Egypt of the Hebrew Scriptures was, primarily, the celes¬
tial Khebt which always remained in the north, the birthplace
of the beginning and the starting-point for the migration found in
all the oldest mythologies, always connected with the number seven,
as in the seven provinces of Dyved.
In Ireland we have a representation of the seven caves, or seven¬
fold cave in the cave of the tribe of Oine, called the purgatory of St.
Patrick, an ancient Druidic cell, on a small island in Lough Derg, in
the south of Donegal. The .island is only 126 yards long by 44
broad ; on this is a small cavern, and round it are seven tiny chapels,
which perpetuate the sevenfold nature of the cave of OiNE, the
Irish form of the genitrix,^ KOn, Gwen, or Kivan.
Seven mythical caves, grottoes, or underground abodes are the
cradle of the race in many American legends. The Quiches
ascended from Tulan or Tulan-zuiva, the place of the seven caves;
the Mexicans came from Chicomoztoc, the seven caves. The seven
principal islands of the Lesser Antilles were a form of these. So were
the seven inhabited islands of the Hervey group, which were a copy
of Savaiki, the original home of men and gods.
The Nahuas sailed in seven barks or ships, called by Sahagun
seven grottoes. The Hohgates (seven in number) came in one boat,
and the seven are now the seven stars in heaven. The seven are
represented in the Ritual by the seven staircases and seven halls in
the great house of the heavens. In the prefaces to the Puranas we
are told that Swayambhava dwelt in the country of Puscara, at the
farthest point westward. Seven sons were born to him there, and
these divided the whole world, or the Seven Islands, among them¬
selves.^ So Scotland or Pictland was said to have been divided into
seven provinces by seven brothers who ruled over it. The names
Zuiva, Savaika, Saba, identify the number seven. In Egyptian, Hept
(earlier Khept) means seven, and the origin of all is found in Khebt,
the north, lower Egypt, the heaven of the seven stars, and the god¬
dess, who was the birthplace personified.
^ Amos, ix. 7. 2 Jer. xvi. 14, 15.
' ^ Paga7i Idolatry, Faber, vol. iii. p. 332.
•* As. lies. vi. 470.
192
A Book of the Beginnings.
The coming out of Egypt is coupled with the gods that were wor¬
shipped aforetime, when their ancestors were on the other side of the
flood where lay the land of bondage. Joshua says to the people of Israel,
“ Your fathers dwelt on the other side of the flood (the typical water
ina), and served other gods. ” ^ “ Choose you this day whom you will
serve; whether the gods which your fathers served that were on the
other side of the flood, or the gods of the Amorites, in whose land
ye dwell; but as for me and my house, we will serve the Lord.”
The gods were the Elohim, a form of the seven, answering to the
number of the stars, with Sut as the manifester for the eighth.
When Hosea writes of Israel, “ I will give her the valley of Akar
for a door of hope,” he is employing the language and imagery of
the Ritual. The Akar, as in Hebrew, is the lower sterile barren
region ; the Amenti, Sheol, or Hades. The wilderness of Hosea is
the Anrutf of the Ritual, the region of sterility and barrenness
which is to be transformed. ” Sharon shall be a fold of flocks, and
the valley of Akdr a place for the herds to lie down in.” ^ The god
Shu-Anhar or Ma-Shu was the leader through this dark desert, and
the opener of the door of hope for the rescued people who came
up out of Egypt. Rahab is a typical name for the Egypt and
Pharaoh of the Hebrew mythos. “ I will make mention of Rahab,”
says the Psalmist, among the other dark sayings.® “ Thou hast
broken Rahab in pieces as one that is .slain.” O arm of the
Lord,” cries Isaiah ; “ art thou not it that hath cut Rahab and
wounded the dragon ® This is connected with the passage of
the Red Sea, and the overthrow of Pharaoh’s host. Rahab per¬
sonifies Egypt, or Pharaoh, and is identified with the dragon that
lieth in the midst of his rivers.® Again in Job, “He divideth the
sea with his power, and by his understanding he smiteth through
Rahab.” ^ In the Book of the Dead^ we read of the “Waters of
Rubu,” which are in the north. The northern hill of heaven is in
the lake of the Rubu.® Ru-bu is the place of the reptile, the
Apophis, the Ru-Ap, which becomes the Hebrew Rahab. P'or in
Chapter Ixxxv. Rabu is also Tebu. “Tepiu” is the devourer, and
this Rabu of the waters, or Tepiu, takes finally the name of Typhon,
the Apep, the Apophis of the waters, or dragon of the deep. Rahab,
the dragon, is etymologically a form of the Egyptian Ruhef, a name of
the Apophis synonymous with the Hebrew Leviathan. The waters
of Rubu, then, are in the north, and identifiable with the pool of
Pant, the Red Sea of the myth, in which dwells the monster of many
names, all summed up as the Apophis. “ Eater of Millions ” is his
name, "Hardness” is his name, "Baba” is his name, who "is in
the pool of Pant,” or Red Sea. "Hidden Reptile,” one of the names,
* Josh. xxiv. 2. 2 js. ixv. 10. 3 ps. Ixxxvii. 4.
■* Ps. Ixxxix. 10. •'> Is. li. 9. c Ezek. xxix. 3.
’’ Job x.wi. 12. 8 Ch. cl. ° Ch. ci.x.'
Egyptian Origin of the Exodus.
193
will render in Egyptian as “ Ru-hab,” the equivalent ot Rahab,
the dragon lurking in the waters, Ru is the reptile, and Hab to
prowl, beset, infest; Hap is hidden. Also Ru-hef denotes the
crawling, the gigantic serpent ; the Ru-ap, the reptile Apophis.
With the article Tu prefixed we find the Rabu in the Assyrian
mythology as the “ Tu-rabu-tu,” ‘ and in that language Rabu is the
beast. Turabutu is the den of the dragon. In Egyptian Tu is the,
Rubu (Eg. ReQ the beast-reptile, and Tu a cave or cavern. The
Ruhef appears in Sanskrit with the name of the monster Rabu.
The Hindu allegory tells how the parts of Barbara toward the mouths
of the Nile were inhabited by the children of Rabu. Rabu is repre¬
sented on account of his tyranny as an immense river-dragon or croco¬
dile, or some fabulous monster with four talons, called Graha, from
a root implying violent seizure.^ Rabu, the river-dragon of India, is
identical with Rahab the river-dragon of Egypt, and the river in both
cases is the Nile of the heavens, the “ Nar” on which the first Ayana,
a moving on the waters, was depicted in the planisphere, Rabu the
monster of mythology is in the Hindu astronomy utilized as the cause
of eclipses. Hence the name given by Wilford to the talons called
Graha. This is the name of “ eclipse,” and means literally the seizure,
or if personified the seizer, the Sanskrit Graha being the Egyptian
Krau, English Claw or Cray, as in crayfish. Both crocodile and scor¬
pion were the seizers, one with the claws, the other with the mouth.
The monster Rabu was represented as seizing and swallowing the sun
during an eclipse, Rabu typifies the ascending and descending nodes,
and the two parts, the heavenly and the earthly, correspond to the two
halves of the Zodiac, and the two regions of all mythology. Rabu
was cut in two as the sun severed the Apophis in his passage through
the underworld. So the Hebrew deity cuts Rahab.^ “ O arm of the
Lord, art thou not it that cut Rahab ” He cuts through Rahab,^ and
“ divideth the sea ” at the same time; the crossing of the waters in¬
cluded both, because the monster of the darkness was the dragon
of the deep.
The original matter and meaning of the Exodus is found in frag¬
ments of the Egyptian Ritual or Gospel. In this the solar allegory
of the lower world of darkness and the ascent into the world of light
is so ancient that it had become mainly eschatological. Still the
allegory of the Exodus is there, although charged with a spiritual or
theological significance, and the course of the sun is identified with the
journey of the soul through the nether northern region where the place
of bondage was located.
Khebt denotes lower Egypt, and was analogous to the lower of the
two heavens, the hell of theology. Thus the celestial Kheb below was
the Egypt of bondage. The Osirian exults that his “ arms have not
* Smith, Chaldean Account of Genesis, p. 90.
* As. Kes. vol. iii. p. 93. ^ Is. li. 9. * Job xxvi. 12.
VOL. II. 0
194
A Book of the Beginnings.
been stopped in the place of bondage,” ^ He does not remain in their
toils although encompassed by them ; he does not “ sit in the nets of
them.” 2 From other exclamations we learn that the soul is kept in
this Egypt of bondage of which the god Shu opens the gate of the
prison-house called the back-door. ^
The cruel Pharaoh who hindered the coming out of the Israel¬
ites has been borrowed from the imagery of the Ritual. Turn
is a form of Ra the solar god, and divine type of the Pharaoh.
He ruled in the lower world, and in the twenty-third chapter
we read, “ Turn hinders his coming out; ” i.e. the Pharaoh hinders the
souls' coming out of Hades, the lower Egypt of the two heavens.
“ Let me come. Turn hinders his coming out.” " Let me come out,
open my mouth, says Ptah with his brick (book) made of mud, fashion¬
ing the mouths of the gods by it.” This is said by the Osirian who is
being reconstructed for his exodus into the upper world. Ptah’s brick
made of mud is possibly one of those said to be made without straw,
as one of the bricks made of sun-dried clay, stamped with the name
of Rameses II., and surmised to have been made by the Israelites, has
the straw still visible in the clay.* It is possible the cruel Hebrew
Pharaoh or nuiQ is the Af-Ra or Af-rek, the sun in the underworld.
For this reason. Turn is the Af-Ra, lord of the lower world (Khebt
or Egypt of the mythos) and judge of the dead, that is, of the souls in
their prison-house, where all the plagues occurred and the trials were
imposed. “Af ” means to chastise, wring out drop by drop, as did the
cruel Ra or Pharaoh of the Hebrew Exodus. The realm of the Af-
Ra or lower sun, is the domain of darkness, and in it there are ten
hells or Karti corresponding to the ten plagues of Egypt.
In Arab legend the name of the cruel Pharaoh is known as Ta-
muzi. This is the Arabic name given by Castell ® as that of the
cruel Pharaoh who persecuted the Israelites. Tamuz is also
used to denote the consuming heat of summer. Tamuzi appears
in the Ritual as Ra-Tams or Ra-Tamesa. “Oh Ra-Tamesa, he
who eats the wicked; oh taker by stealth; oh stopper, do not
steal me! ” ® Tams means bad luck, and to hold fast in the grasp
of the cruel hindering Ra. It is suggested that this is the Tamuzi of
the Arab tradition who is Turn the great judge, the Af-ra (Pharaoh) of
the celestial Egypt. Afra appears in Hebrew as (rno) Phara, to
make naked, uncover, avenging, refuse, go back, let and hinder.’^
Phara, to hinder, is personified in Phara, Afra, the hinderer of the
Exodus, who STRIPPED the children of Israel and REFUSED to let
them go.
The “Place of Passage,” and the “Retreat of the Pas¬
sage,” are type-names of the Hades or celestial Egypt.® In the
^ Ch. xxi. 2 Ch. xvii. 3 Ch. Ixvii. "* Birch, A»ct. Hisi. 127.
^ Lex. Hept. Ch. xl. 7 jr^. v. 4 ; xxxii. 25.
Book of Hades, 4th Division ; Ritual, ch. exxv.
Egyptian Origin of the Exodus. 195
Book of the Hades we also read, “ Horus says to Ra’s flocks, luhich are
in the Hades of Egypt and the Desert ; Protection for you. Flocks of
Ra, horn of the great one zvho is in the heavens." ^ The Hades of Egypt
is the Egypt of the Hades : the flocks of Ra arc identical with the
chosen people who came up from Egypt and wandered in the
wilderness.
The headings of various chapters of the Egyptian Ritual read like
a synopsis of the Hebrew story. Such is the chapter of “ escaping
out of the folds of the great serpent” the chapter of “ stopping all
snakes”;® the chapter of “stopping all reptiles” with picture of
the deceased turning back a serpent,^ the Ap, at the place where it
had been ordered to be cut up, “ in the house of regeneration of the
sun at his falling, where the accusers of the sun are overthrown,”
together with the Ap, and the sun goes forth in peace ; the chapter
of “ not eating filth or drinking mud in Hades ” ; ® the chapter of
“ prevailing over the water in Hades ” ; ® the chapter of “ giving
peace to the soul and letting it go in the boat of the sun ” ; ^ the
chapter of “ vivifying the soul for ever, of letting it go to the boat
of the sun to pass the crowds at the gate,—done on the birthday
of Osiris ” ; ® the chapter of “ coming out as the day and prevailing
against his enemies ” ; ® the chapter of receiving the roads, one of
these being through the pool, the Pool of Pant, which is the mythical
Red Sea.^® “ I have brought the things of the land of Turn, the time
of overthrowing the ministers,” looks exceedingly like a hint to be
acted on in literalizing the myth in the story of the borrowing from
and spoiling the Egyptians, or Egypt, as we have it in the margin.
In the Hebrew Apocrypha, the Wisdom of Solomon,^- we have an
account which might have been drawn from a representation of these
things in the Mysteries :—
For when unrighteous men thought to oppress the holy nation ; they being shut
up in their houses, the prisoners of darkness, and fettered with the bonds of a
long night, lay (there) exiled from the eternal providence.
For while they supposed to lie hid in their secret sins, they were scattered under
a dark veil of forgetfulness, being horribly astonished, and troubled with (strange)
apparitions.
For neither might the corner that held them keep them from fear ; but noises (as
of waters) falling down sounded about them, and sad visions appeared unto them
with heavy countenances.
No power of fire might give them light, neither could the bright flames of the
stars endure to lighten that horrible night.
Only there appeared unto them a fire kindled of itself, very dreadful: for being
much terrified, they thought the things which they saw to be worse than the sight
they saw not.
For though no terrible thing did fear them; yet being scared with beasts
that passed by, and hissing of serpents.
They died for fear, denying that they saw the air, which could of no side be
avoided :
^ Records, vol. x. 109.
^ ^ Ch. xxxix.
7 Ch. c.
Ch. cxvii.
2 Ch. vii.
5 Ch. liii.
® Ch. exxx.
" Ch. cl.
3 Ch. xxxiii.
c Ch. Ivii.
9 Ch. Ixv.
12 Ch. xvii.
O 2
196 A Book of the Beginnings.
But they sleeping the same sleep that night, which was indeed intolerable and
which came upon them out of the bottoms of the inevitable hell,
Were partly vexed with monstrous apparitions, and partly fainted, their heart
failing them ; for a sudden fear, and not looked for, came upon them.
So then whosoever there fell down, was straitly kept, shut up in a prison without
iron bars.
For whether he were husbandman, or shepherd, or a labourer in the field, he
was overtaken, and endured that necessity which could not be avoided ; for they
were all bound with one chain of darkness.
Whether it were a whistling wind, or a melodious noise of birds among the
spreading branches, or a pleasing fall of water running violently,
Or a terrible sound of stones cast down, or a running that could not be seen of
skipping beasts, or a roaring voice of most savage wild beasts, or a rebounding
echo from the hollow mountains, these things made them to swoon for fear.
For the whole world shined with clear light, and none were hindered in their
labour;
Over them only was spread an heavy night, an image of that darkness which
should aftenvard receive them : but yet were they unto themselves more grievous
than the darkness.
This is the scenery of the Hades (or Khebt of the Mythos)
answering to that of the plague of darkness in the Pentateuch, but
nearer to the Egyptian original. It belongs to the mystical abodes
of darkness, where the wicked were shut up and fettered in the bond¬
age of a long night. There is the way of absolute darkness. The sun
is there but it gives no light to the outcast Khefti, or Egyptians,
neither do they hear the voice of the god as he passes through that
vacuum of the darkness. There are fourteen of these abodes, the same
number as half the twenty-eight lunar signs corresponding to the
six solar signs in one-half of the circle. These in Egyptian are the
Aat, the original in name and nature of the Hades. Hence the six
or fourteen lower signs ranged from the west to the east. In the
north was the nethermost corner (the Kab) that held the spirits
in prison, detained in darkness. The eighth abode, the place of
dismissing peace, is the great place of the waters. “ No one has
withstood the water in it, the greatness of its terrors, the magnitude
of its fear, or the height of its roaring.” “ Oh the place of the
waters! none of the dead can stand in it. Its water is of fire, its
glow is of fire, it glows with smoking fire. The thirst of those who
are in it is inextinguishable. Through the greatness of its terror, and
the magnitude of its fear, the gods, the damned, and the spirits look
at the water from a distance.” ‘ On the sarcophagus of the monarch
Nekhtherhebi, a series of scenes in the infernal regions are described
in the passage of the sun and soul through the hemisphere of dark¬
ness, the fourteen Aat of the realm of night. Here the hells, halls, or
holes called Karrs are ten in number, doubtless the ten worst, the
“ bottoms of hell, ”
" The screams of the damned burst on the ears of the passer-by
in a mingled chorus of agony and confusion. They howl as lions,
roar as bulls, squall like tom-cats, tinkle as brass, and buzz with
the incessant hum of bees,” ^ and realize the description in the
' Ch. cl. Birch. 2 Birch, Introd. to the Ritual.
Egyptian Origin of the Exodus.
197
Apocrypha, that is, sacred writings. The Apocrypha identifies the
plague of darkness in the Exodus, and the Ritual explains both with
the aid of mythological astronomy. There is the serpent that dies
not. the worm that utterly devours, and the fire that is never
quenched ; the hell of flame, wastes and waves of flame, a ceiling of
flame: the lake of fire and bottomless pit with Satan bound in
chains; the total outfit of the infernal paraphernalia of the Calvin-
istic theology is all there to be studied from the origin in relation to
the primitive phenomena.
The Israelites in the wilderness are assailed by fiery serpents.
“ The Lord sent fiery serpents among the people, and they bit the
people, and much people of Israel died.” Then Moses was instructed
to make the serpent of life and elevate it on a pole, and “ it came
to pass that if a serpent had bitten any man, when he beheld the
serpent of brass he lived.’V In the Ritual we have the chapters of
“stopping all snakes” and “of how a person avoids being bitten in
Hades by the eaters of the back of the dead,”—the question is how to
avoid being eaten or bitten by snakes,^—the chapter of stopping the
asps,^ and the chapter said to turn back the asps."* In the passage of
the Hades the souls are assailed by all kinds of snakes, vipers, and
serpents, chief of which is the Apophis, breathing out fire and poisonous
vapour. The vignettes show the deceased turning back a serpent.®
In the midst of these is the serpent of life, the good demon, one
form of it being named Hefi. This is an invocation of the
serpent of life:—“ Oh chief Uraeus, serpent of the sun, with a
head of smoke, gleaming and guiding (during) millions of years,” as
the talismanic means of avoiding being bitten in Hades by fiery
serpents and flame-breathing reptiles. The “ head of smoke gleam¬
ing and guiding ” for ever, answers to the Israelitish column of cloud
by day and fire by night.
Also an Egyptian hymn, copied by Brugsch from the temple of El-
Kargeh, celebrates the one God who is immanent in all things, the
soul of Shu (breath) to all other gods, and it says of him, “ He travels
in the cloud to separate heaven and earthy and again to reunite them,”
as the Hebrew divinity travels in the pillar of cloud which separates
the children of Israel from the Egyptians.
In the Book of the Hades there is even an allusion to, but no
specification of, “ the plagues ” in the legend of the monkey. “ When
this god rises he gives up (the pig) to THE PLAGUES.® The pig is an
emblem of Typhon, the evil enemy who is represented as the cruel
Pharaoh whom the God of Moses gives up to the plagues; and in one
of the legends of the same scene—that of the animals—it is said of
the ELECT PEOPLE, “ They hide those which are in the state of the
elect. They, the country belonging to them, is Ameh in the land.
^ Num. xxi. * Ch. xxxiii., xxxiv., xxxv. 3 Ch. xxxvi.
■* Ch. xxxviii. ® Ch. xxxix. Records., vol. x. p. 114.
A Book of the Beginnings.
Behold, these are they whose heads issue. What a mystery is their
appearance ! ” ^ These, in the Egyptian myth are the prototypes
of the chosen people, who dwell in light while their enemies are
enveloped in darkness.
“ Food is given to them because of the light which envelopes them in
Hades'.' These are clothed in white in the tomb of Rameses I., to
represent the children of light passing through the lower world.
In the Book of the Hades the sun-god passes through twelve
gates, having the blessed of his keeping on his right hand and the
damned upon his left hand. These appear above and below, accord¬
ing to the Egyptian rule of perspective. They are the Israelites and
Egyptians of the Hebrew mythos.
In the same book the entrance to Hades is marked by two moun¬
tains, one of these is turned upside down ; the two form a kind of
gorge towards which the divine boat passes, and the twelve gods of
the earth are marching, corresponding in number to the twelve tribes.*
Twelve personages, designated the blessed, that is, the elect or chosen
of Ra, are called the worshippers of Ra.® They are those who are
“ born of Ra, of his substance, which proceed from his eye.” “ He
places for them a hidden dwelling.” Ra says to them, “Breath to
you, who are in the light, and dwellings for you. My benefits are
for you. I have hidden you.” This was during the massacre of the
enemies of Ra, who says, “ I have commanded that they should
massacre, and they have massacred all beings.” “I have hidden you
for those who are in the world of the living,” the scenery and action
being in the region and belonging to the drama of the dead. This
is the replica or the original of the transactions in Egypt when the
Israelites are sheltered and protected while the Egyptians suffer from
the plagues ; who are saved during the slaying of the first-born, and
who are dwelling in the light of Goshen while the Egyptians are
in a horror of great darkness. Goshen or Khu-shen (Eg.), the upper
and luminous half of the circle, is identical with the upper position
of the children of light in the Amenti. The Book of the Hades was
found at Biban-el-Muluk in the tomb of Seti I., where the “ Creation
by Ra ” was likewise discovered \ an important fact in considering
the Egyptian origines.
The coming up out of Egypt was an astronomical allegory which
had passed into the eschatological phase ages upon ages before it
was made historical in the Exodus of the Jews. The mythos was
formulated in Egypt or in African lands beyond it long enough
ago for the story to be carried out by the various migrations into
other countries. The coming up out of Astulan (Tulan, or Turan,)
has the same origin as the coming up out of Egypt. The allegory
was Sabean and pre-solar, hence the journey from the land of dark¬
ness before the creation of the sun, and its appearance after they had
1 Records, vol. x. p. 114. 2 ^ p, 38. 3 16 . vol. x. p. 90-
Egyptian Origin of the Exodus.
199
gone some stages on their way. It is so long ago for Egypt as to be
almost effaced by time, and being of Typhonian origin it was not
perpetuated on the monuments in its primal form, therefore some of
the Sabean imagery has to be recovered from its solar guise, which
is a disguise.
Plutarch observes that when the Egyptians offer sacrifice upon the
seventh day of the month Tybi, which they call the arrival of Isis
out of Phoenicia, they print the river-horse, bound, upon their sacred
cakes ; besides this there is a constant custom at the town of Apollo
for every one to eat some part of a crocodile, and they hunt and kill
as many crocodiles as possible, Typhon having made his escape
from Horus (Apollo) in the shape of a crocodile. The Egyptian
name of Phoenicia is Kefa, and Kheft is the north, the quarter of
Typhon, the Hebrew Zephon. The North is the place of the Great
Bear or the water-horse, and in the earlier representation of the
myth, before Isis, as the solar genitrix, had taken the seat of Taurt
(Khebt), it was She, the Great Bear, the water-horse, who came up
out of the north, Kefa, or Phoenicia. When the solar had superseded
the old Sabean cult, and Typhon was changed into the type of
evil, the water-horse appeared as a victim bound upon the sacred
cakes. So that Isis, coming up out of Phoenicia, Kefa, Khebt, comes
up out of the Egypt of the astronomical allegory, that is, out of the
north, where the void, the abyss, was located, because it was the
place of darkness and the quarter of the night; and before Isis came
up out of the celestial Egypt it was the water-horse herself who came
up out of the waters and carried the light, whereby the first time was
reckoned and the first circle described.
The month Tybi bears the name of Typhon, Teb, Tabi (Bear), the
first recognized mover in a circle, to whom it was once consecrated.
The water-horse came up out of the waters of the north, because,
not being within the circle of perpetual apparition, the constellation
on that side dipped below the horizon, and was represented at
Aphaka as the star of Astarte, which dipped in the lake. The
ancient Hindu astronomers, who are said to have attributed an
independent motion to the Great Bear about the pole of the
heavens with a complete revolution in 2,700 years, called Ursa
Major the Dipper.^ Again, we cannot have the word dip, with¬
out naming Tef or Tep, who dipped below the horizon, and rose up
out of the waters, as the hippopotamus and as the duck.
Plutarch relates the transformation of the Typhonian genitrix, the
mother of Har, into Isis.: In the battle between Typhon and Horus,
Thouerisissaid tohavedeserted Typhon. Thoueris isTyphon(feminine),
as Taur. Typhon was delivered up to Isis fast bound, but she let
Typhon go; whereupon Horus laid violent hands on his mother, and
plucked the royal diadem off her head. This, in Egyptian, is the Urt,
1 Burgess, Surya-Siddlianta, p. 220.
200
A Book of the Beginnings.
and he was discrowning Ta-urt. Hermes placed the cow’s head on
her instead. This was the transformation of Typhon-Taurt into
Isis-Taurt, the cow-headed, and it shows the change occurring under
the lunar regime —Taht being accredited with it—or, rather, the
Sabean genitrix passing into the Sabean-Lunar great mother. The
cow is called Hes (Eg.), and the combination of the cow with
Taurt forms the goddess Hestaroth from Hes-ta-urt, whence Ash-
taroth and Astarte. None of the origines were lost.
The primary matter of the mythology found in the Psalms and
identifiable in the Ritual is older by untold ages than the Exodus from
Egypt. The coming out of Khebt and crossing the Red Sea or Pool
of Pant belong to the solar allegory of the Ritual, the imagery
of which is reproduced in the Psalms, where the Lord says, “ I will
bring again from Bashan; I will bring again from the depths of the
sea, that thy foot may be dipped in the blood of (the) enemies, the
tongue of thy dogs in the same.” In the Ritual we read, “ The sun
is that Great God, the greatest of smiters, the most powerful of terrifiers,
He washes in your blood, He dips in your gore.”^ The scene is the
same as in Psalm xxii., where the speaker is in the Hades encompassed
and beset by the bulls of Bashan, the dogs of the avenger, and the
dog-faced avenger himself. These dogs in the Ritual are the
“ punishers of Shu,” they feed off the fallen, the overthrown enemies
of the sun, headed by the dog-faced Matet, whose name is Eater of
Millions. “ He is in the Pool of Pant,” that is, the Red Sea of my¬
thology and the celestial geography ; he dwells there as the “ Lord of
Gore!' In one chapter of the passage through the depths the
Osirian says, “ I follow the dogs of Horus.” ^ There is a desert or
wilderness of Tsher, in which the wanderers stray and are environed
with dangers ; here they meet with the tempter who tries to delude
and mislead them. Here they drop and die of hunger and thirst
unless supplied with the bread of heaven and the water of life,
which are administered by the hand of the goddess Nu.
In the Hebrew version of the myth, Miriam represents the goddess
Nu in relation to the water of life. The Egyptian Meri is the lady
of the waters, the Nile. The Targumists have a tradition respecting
Miriam’s well, that was fabled to follow the Israelites and encircle
their whole camp till her death. They relate in their legend of the
wandering well of water, that it was first of all granted to Israel
for Miriam’s sake, on account of her watching over the ark of Moses
when exposed on the river, which she did at the peril of her life.
For this the water followed her and supplied the people of Israel,
every one at his own tent door, and encircled the whole camp till
the time of Miriam’s death; at which time the water disap¬
peared, Miriam’s well was said to have found a place in a gulf of
the Sea of Galilee, where at certain seasons it overflowed with waters
^ Ch. cxxxiv. 2 Ch. xiii.
Egyptian Origin of the Exodus.
201
of healing. The Targumists have got the true tradition. The
Bible version does but follow it, limping and halting with its many
false pretences. Miriam first represented the water. Hence the
outcry at the time of her death and the water’s disappearance.
The Well in Israel takes the place of the old Suckler, of Kefa or
Nu, who poured out the water of life from the tree. The goddess
of the seven stars was the Deess of the waters, and her typical
number is found in the well of Beersheba or the well of the seven,
the feminine nature of which is shown by the offering of the seven
ewe lambs. This was also the well of the tree to be found in the pool
of Persea, the ash-tree, for Abraham is said to have planted the
tree or grove Aeshel by the well.^ Another well of Shebah or the
seven was named by Jacob.®
The Targum of Onkelos, in Numbers xxi., says, “ It is said in the
book of the wars, that which the Lord did by the sea of Suph, and
the great deeds which he wrought by the torrents of Arnon, and at
the flowing of the streams which lead towards Lechayath and are
joined at the confines of Moab, and from thence was given to them
the well, which is the well whereof the Lord spake to Moses,
“ Gather the people together and I will give them water.” Thereof
sang Israel this song,—“ Spring up, O well; sing ye unto it, the well
which the princes digged ; the chiefs of the people cut it; the scribes
with their staves ; it was given to them in the wilderness, and from
the time that it was given to them it descended with them to the
rivers, and from the rivers it went with them to the height, or to
Ramatha, and from the height to the vale, which is in the fields of
Moab at the head of Ramatha.” In this account, which is invaluable,
the water that runs and follows the Israelites up-hill is certainly
symbolic. The whole of the imagery will be identified as Egyptian
and its signification explicated.
According to the geographer of Ravenna, the Ganges rises in the
Garden of Eden, many thousand miles east of its apparent spring.
This statement blends the mythological and geographical. So at
Faran or Paran, Clayton, in his Journal,^ records the fact that no one
in a certain place was allowed to put pen to paper, in consequence
of a tradition that formerly there was a river there, but that when
an European was about to write a description of it it sank under
ground and has not been seen since. This was a relic of the
wandering well; its importance is in its connection with Paran as a
locality in the mythological astronomy.]
The rock supposed to be struck by Moses in the desert was, if there be
any historic truth in the statement, a very real rock, out of which there
gushed real wet water which saved a multitude of men from a horrible
death. That is what we have been taught to believe. And here is
all our innocent childish faith upset by Paul, who was learned in
' Gen. 3ixi. 33. 2 Qen. xxvi. 33. 3 P. 33.
202
A Book of the Beginnings.
the Jewish legends, and did his best to turn them to account in his
own teachings. He says this rock was the Christ. That it was
nothing more than a figurative rock or metaphor; the rock of my¬
thology, which alone will give us a true account of it. As myth we
shall be able to make out both the rock and the water that sprang
from it. It was, says Paul, a “spiritual rock, and that rock was
Christ.” Paul gives a spiritual or new theological interpretation to
an ancient Egyptian symbol. Later on we shall see how the rock
in Horeb and the Christ of Paul, in Jerusalem, may be one as he
asserts. The myth is the sole repository of the meaning. It is
written in the Targum that the Messiah was in the desert the “ rock
of the Church of Zion.” Now this rock of the Messiah is identical
with the rock or mount struck by the Hindu prince, on which rock
he was to build his church.
The scene of smiting the rock for the spring or wandering well to
burst forth is found in the Hindu writings, which relate of the triple-
peaked mount near the fountain of Brimsu, that in the Treta or
“ Silver Age ” an ascetic called Kak or Kaga dwelt by this fountain, and
the Pandu Arjoon with Heri Krishna, came there to attend a great
sacrifice, on which occasion Krishna foretold that, in some distant
age a descendant of his should erect a town on the margin of the
rivulet Kaga, and raise a castle on the triple-peaked mount. While
Krishna thus prophesied it was observed to him by Arjoon that the
water was bad, whereupon Krishna smote the rock with his chakra
(discus) and caused a spring of sweet water to bubble up, and on its
margin the prophecy was inscribed: “Oh Prince of Jidoo-vansa!
Come into this land, and on this mountain-top erect a triangular castle
Lodorva is destroyed, but only five coss therefrom is Jesanoh a site
of twice its strength. Prince, whose name is Jesul, who will be of
the Yadu race, abandon Lodorpoora, here erect thy dwelling.” -This
prophecy was taken as fulfilled in the person of Jesul, a Bhatti prince
of Jessulmer.^ In this the Prince of Jidoo-vansa of the name of
Jesul and of the race of Yadu is literally the branch of the stem of
Judah, figured as the reed (Vansa). Jesul is equivalent to Jesu, the
Lord, and the prophecy was taken to be fulfilled in the person of a
prince so named. Jesul was to be a descendant of the Hindu Christ,
Krishna. This has been assumed to be a Hindu forgery ? Not in the
least. Both* the Hindu and Hebrew versions come directly from one
original myth. “Thou shalt bring them in and plant them in the moun¬
tain of thine inheritance, in the place, O Lord, which Thou hast made for
Thee to dwell in j the sanctuary, O Lord, (which) Thy hands have
established,” ® contains the very same subject-matter. The imagery
belongs to the time when the fatherhood and sonship superseded the
primal motherhood, and the solar cult the Sabean, as will be further
J Cf. the Egyptian Horus ot the Triangle, vol. i. p. 332.
* Tod, Annals of Rajasl'han, vol. ii. p. 243. ® Ex. xv. 17.
Egyptian Origin of the Exodus.
203
illustrated. Now, in one of the representations of Rameses II. there
is a scene of calling forth the water from the desert rock. The
king had ordered a well to be made at Redesieh or Contra Pselcis
to supply the miners and their asses which crossed the desert to the
land of Akaitau. The king is addressed by a deputation, “ If,” say
they, “ thcu formest a plan at night it is realized by day, and if thou
hast said to the waters. Come out of the mountain, the celestial water
comes according to thy word.” ^ This language is metaphorical,
in allusion to the myth of Egyptian origin which we find in the sacred
books of the Hindus and Hebrews. How idle is it to point out that
this Rameses was a contemporary of Moses, and call the scene on
the monuments an illustration of the Biblical narrative!- In both
cases the imagery of the same myth has been reproduced ; Rameses
was assimilated to the god who was fabled to have struck the rock.
Similarly the name of MOHRAKHA is found in Palestine. Instantly
the spot is identified as the place in which God answered Elijah with
fire from heaven, because the word means the place of the burning.®
But it signifies the same in Egyptian. “ Ma ” is place, and “ Rekh ”
is a "brazier,” heat, fire. There is a further suggestion with regard to
the legend of Elijah in the fact that the Egyptian " Rekai ” means
the profane, the scorriers, the rebellious, the guilty culprits. The oath
of “ Raka ” referred to in the Gospel is also a Maori curse, meaning.
May the sun smite you or consume you with fire. Ra is the sun, Ka,
to set on fire. The Egyptian Ra is the sun, and Kha signifies carnage
and to make corpses. " Mea-RA-KA-HA ” in the Maori language ex¬
presses a wish for the sun to blast you with his breath. The author
of " Te Ika a Maui,” says it endangered the life of the person who
uttered this curse. The Maori Mea-ra-ka-ha is identical with the
Hebrew word Mohrakha, the place of the burning and consuming the
wicked, and the Egyptian Ma-rekhai, the place of the furnace, and of
the culpable and accursed scorners. One legend underlies the whole.
We have seen in the “ Creation by Ra ” another version of the same
scene and circumstances pourtrayed at Sinai. The new creation by
the sun-god is the installation of the solar son of the mother as the
supreme deity, the son who comes being set above the mother who
brought him forth. This is illustrated in Israel by the god Jah-
Adonai being introduced by Moses in place of the earlier Jeh®vah.
This can be followed more or less in the Eleusinian mysteries.
According to the author of " Nimrod,” ^ " Eleusin ” signifies " the
son shall come.” In Egyptian El (Ar) is the son ; lu means to come ;
San is to heal and save. Thus Al-IU-SAN reads the son who comes
as the healer or saviour. This would be one of the mysteries of the
Eleusinia, which were called pre-eminently the mysteries, and were
consecrated chiefly to Keres. The initiation was by night, and the
^ Birch, Hist, of Egypt, 124. * Smith’s Diet, of the Bible, vol. ii. p. 428.
3 Maegregor, Visit to Palesthie. Vol. i. p. 169.
204
A Book of the Beginnings.
holy mysteries were read to the initiates out of a book called Petroma,
a word commonly derived from Patra, a stone, the book being formed
of two stones fitly cemented together.^ The two stone tables of
Moses were identical with the Greek stone book of two leaves called
the Petroma, the name of which shows that it represented the dual
truth of the goddess Ma, typified in Egypt by the twin-feather and
the divinity pourtrayed on lapis lazuli or true blue stone. Petru (Eg.)
means to show, explain, interpret, reveal, and Ma is truth. The two
stones showed the dual nature of the truth, and thus the two-leaved
stone book was the Petroma, the Greek form of the two stone tablets
inscribed and given to Moses on Sinai at the great scene of initiation
there enacted. When these tablets had been presented, strange and
amazing objects were seen ; there were thunders and lightnings, and
bellowings and awful sounds, the place shook around them, it was at
one time radiant with light, resplendent with fire, and then again
covered with thick darkness, sometimes terrible apparitions astonished
the spectators ; those who were present at these sights being called the
intuitional. The garments worn by the initiates were accounted so
sacred that they were never changed or cast off, but allowed to drop
away in rags, the last remnants being devoted to make swaddling
clothes or consecrated to Keres and Persephone. As the two stone
tables,^ the thunders and lightnings, the descent of fire, -the cloud,
and the supernatural appearances of the one scene are found in the
other, it may be that the clothes which never wore out ^ were simply
those of the initiates which were not to be cast aside till worn in
tatters.^ In both descriptions the first act of the drama was one of
washing and purifying.
The Hebrews and Greeks did not borrow their mysteries and
mythology from each other. Nor is there any tendency in human
nature to make the historical experience of any one race the common
property of all, and if these poems and persons of mythology had
been based on actual human experience they would not have
become universal. They are universally sacred, precisely because
they never were limitedly historical. They are divine because they
were not human ; they are based on the facts which were common
property, and can be reproduced for all by means of the Gnosis. The
learned were in possession of the same natural facts below and their
astronomical orrery overhead to teach the myths and illustrate the
allegories wherever they went. Their facts were independent of
time or place, geography or ethnography ; thus they became universal
in their acceptation; and we find the myth of the Exodus as wide¬
spread as that of the Genesis.
The Hawaiians had a sacred institution called the Ku, a four-days’
commemoration of the rising up and deliverance from their mythical
* Potter, Arch. Grccc. vol. i. p. 391. 2 Ex. xi.'c. 14.
Deut. xxix. 5. 4 Potter, Arch. Grccc. vol. i. p. 389.
Egyptian Origin of the Exodus. 205
Egypt of suffering.^ Ku denotes the rising up. The Khut (Eg.) is
the place of the solar resurrection. The celebration of the Ku was on
four Kapu days. Four Kapu days answer to the four Keb of Egypt,
the name of the four representative Genii that stand at the four
corners of the world and of the sarcophagus of the dead. Read by
the original imagery this institution was the celebration of a resurrec¬
tion into some other life. Khu (Ku), the rising, is also the spirit name,
the manifestation as a spirit or thing of light. Kapu (Eg.) is a
mystery, the mystery of new life considered as fermentation. This
ceremony has been supposed to illustrate some actual deliverance and
rising of the people themselves in this life, just as in the case of the
Hebrews. But such is not the origin of sacred festivals and rites.
Their Kapu had the same significance as the mythical Egypt of the
Jews, it belonged to the Khab, Khep, Kapu, or Khefa of the Great
Bear, and of the four corners, called Keb.
The king of the country, named HONUA-i-LALO oppressed the
Menehune people. Their god Kane sent Kane-Apua and Kanaloa
the elder brother to bring away the oppressed people and take them
to a land which Kane their god had given them. The people were
commanded to observe the four Ku days in the beginning of the
month as Kapu Hoana (sacred or holy days), in remembrance of
this event because they thus arose (Ku) to depart from that land.
The legend further relates how they came to the Kai-ULA-a-Kane
(the Red Sea of Kane) and were pursued by Ke Alii Wahanui ; that
Kane-Apua and Kanaloa thereupon prayed to Long, and then
they safely waded through the sea and traversed desolate deserts, and
at last reached the promised land of Kane, “ Aina-Lauena-a-
Kane.” ^ This, says Fornander, is an ancient legend, which also
contains the story of water being caused to flow from the rock.
In a Hottentot fable we find the passage of the Red Sea and
destruction of those who followed the fleeing ones. Heitsi Kabip
was a great sorcerer. He could tell secret things, and foretell what was
to happen. He had died several times and come to life again. When
the Hottentots pass one of his graves, for like Osiris he has many,
they throw a stone on it for good luck. He could transform himself,
and sometimes appeared with hair that grew long, down to his
shoulders, and at other times it was again short. Once he was
travelling with a great number of his people and they were pursued
by an enemy. On arriving at some water he said, “ My grandfather’s
father ! open thyself that I may pass through, and close thyself after¬
wards.” So it took place as he had said, and they went safely through.
Then the pursuing enemy tried to pass through the opening like¬
wise, but when they were in the midst of the divided water it closed
upon them and they perished,^ “ Stone of my ancestors divide
^ Fornander, An Account of the Polynesian Race.
Fornander, i. 99. ^ Bleek, p. 75, fable 7.
2o6 a Book of the Beginnings.
for us,” say the Nama woman and her brothers who are pursued
by an elephant. It opens and they pass. The elephant says the
same, the rock opens but closes on the elephant and crushes it.^
In the account given by the Tuscarora Cusic, who sketched the
ancient history of the six nations and was familiar with their traditions
from childhood, wc arc told that they sprang from a people who were
concealed in a mountain. When they were set free by Tarenyawagon
the holder of the heavens, who had power to change his shape, they
were commanded to go towards the sun-rise as he guided them, and
they came to a river named Yenonanatche, that is, " going round a
mountain,” and went down the bank of the river, and came to where
it discharges into a greater river running toward the mid-day sun,
and named Shaw-nay-taw-ty, and went down the side of the river till
they touched the bank of a great water. Here the company encamped
for a few days. The people were yet of one language ; some of them
went on the banks of the great water towards the mid-day sun,
but the main body returned as they came, on the bank of the river,
under the direction of the holder of the heavens. Of this company
there was a particular body which called themselves of one household
(like the chosen people of Israel); of these were six families, and
they entered into a covenant of perpetual alliance, the bond of
which was never to be broken. These advanced some way up
the river of Shaw-nay-taw-ty, and the holder of the heavens
directed the first of the six families to make their residence near
the bank of the river. This family was named Te-haw-re-ho-geh,
or the speech-divided, and their language was changed soon after.
The company then turned and went towards the sun-setting, and
came to a creek named Kaw-na-taw-te-ruh, i.e. Pineries. The second
family was commanded to dwell near this creek, and this family
was named Ne-haw-re-tah-go, or big tree, and their language was
likewise changed. The company still went onward towards the
sun-setting under the direction of the holder of the heavens. The
third family was directed to make their abode on a mountain named
Onondaga, and the family was named Seuh-now-kah-tah, or carrying
the name, and their language was altered. The fourth family was
told to take up their residence near a long lake named Go-yo-goh, or
mountain rising from the water, and the family was named Sho-nea-na-
we-to-wah, or a great pipe, and their language too was changed. The
company still pas.sed onward towards the sun-setting, and the fifth family
was located near a high mountain named Jenneatowake, and this
family was named Te-how-nea-nyo-hent, that is, possessing a door,
their language likewise being changed. The sixth family went with
the company still journeying towards the sun-setting and touched
the bank of a great lake, named Kau-ha-gwa-rah-ka, i.e. a cap, and
then went towards between the mid-day and sun-setting, and travelled
* Bleek’s Hottentot Fables, p. 64.
Egyptian Origin of the Exodus.
207
till they came to a large river named Ouau-we-yo-ka, i.e. a principal
stream. Here they discovered a grape-vine lying across the river,
and they began to pass the waters with the vine for a bridge. A part
of the people went over, but whilst doing so the vine broke in two
and they were divided one against the other, for those who did not
cross became the enemies of those who did. This sixth family is
said to have gone towards the sun-rise and touched the bank of the
great water.*
The narrative here begins with a deliverance of the people by the
“ Holder of the Heavens.” This is a name to remember for recog¬
nition of the character. The changing and dispersion of language
at the places of dividing repeats the legend of Babel. The number
of divisions is the same as one-half the zodiacal signs, which were
divided into six upper and six nether signs of north and south.
The Mandan Indians, too, hold that they had a subterraneous origin.
They were excluded from the light of heaven, and dwelt by an under¬
ground lake. The first intimation they had of the light that shone in
the world overhead was through a grape-vine, the roots of which had
penetrated to their abode. By means of this one half the tribe climbed
up into the surface world of light and plenty, but owing to the size
and weight of one old woman the vine broke and the other half
remained for ever in their underground abode.-
The Waraus of Guiana have a similar myth, in which the position
is reversed. They say their primary abode was in a pleasant region
above the sky ; one day a hunter named Okonorote was looking for a
spent arrow which had missed its mark, when he found a hole in the
ground through which it had fallen. On peering down he saw the
lower world of earth lap-full of abundance. Finding the hole was large
enough to let his body through, he made a ladder-rope of cotton and
descended. He came back again and told the Waraus of this new
world of plenty, and counselled a migration thither. They listened
with delight to the assurance of an unlimited supply of animal food,
and all together resolved upon descending to these fresh hunting-
grounds, in total disregard of the will of the Great Spirit. Accord¬
ingly the descent (or fall) began through the discovered aperture.
The migration continued until an unfortunate woman too stout for
the passage stuck, and the hole was filled up, and the sky closed for
ever against the Waraus, who were thus confined to this earth without
a glimpse of their brighter abode.^
The Quiche “ POPUL VuPl” depicts the ancestors of the human
race as travelling away from the place of sun-rise, and then crossing the
water, which divided as they passed. They went through as though
^ Schoolcraft’s Information respecting the History and Condition of the Indian
Tribes of the United States, vol. v. 636, appendix, part iii.
* Lewis and Clarke’s Exped. vol. i. 139.
® Brett, Indian Tribes of Guiana, 389.
208
A Book of the Beginnings.
there had been no sea, for they passed over scattered rocks, and these
rocks were rolled on the sands. This is why the place was called
“ RANGED STONES, and torn-up sands,” the name which they gave to
it on their passage within the sea, where the waters were divided
as they passed.^ This is the story of the mythical migration that
always occurs in the beginning. Here is the same crossing of the
waters that divide for the passage, as in the Hebrew crossing of the
Red Sea or “ lum Suph.” This spot of the “RANGED STONES” is
a replica of the place of the twelve stones set up in the Jordan to mark
the spot where the waters were heaped up to let the Israelites go
through dry-footed. When the people had crossed they collected in
a mountain called Chi Pixab, where they fasted in darkness and night.
The Israelites collected on a mountain on the WESTWARD side of Jor¬
dan when Joshua performed the rite of circumcision at the “ Hill of
Foreskins.” 2 In Egyptian mythological astronomy the Khi is the
hill or high earth. There were four of these, called the four sup¬
ports of heaven, at the four corners of the world. The corner is Kab,
and the article P is the. In Egyptian, Khi-p-Kab would denote the
hill at the comer, one of the four supports of the heaven and cardinal
points of the circle.
The Quichds also have a story of their wanderings in the wilder¬
ness which have been mistaken for a migration of the people. "At
last they came to a mountain where they had been told they were to
see the sun for the first time.” They also had their confusion of tongues
as at Babel, so that no one could understand the speech of another.
In the wilderness when starving they were sustained by illusion and
by smelling their staves. They had to cross the sea on their way, and
this, as we have seen, parted for their passage as did the Red Sea for
the Israelites. In the Song of Moses ® it is said the 'Dukes of Edom
and mighty men of Moab shall be STILL AS STONE whilst the chosen
people pass over. In the Quiche account, when the people have crossed
the parted waters, and the sun rises, there is a scene of turning into
stone ; the gods connected with the lion, the tiger, the viper, and other
dangerous animals are not only still as stone but are changed into
stone. “Perhaps,” says the Chronicler, “ we should not be alive at this
moment because of the voracity of these fierce lions, tigers, and vipers ;
perhaps to-day our glory would not be in existence had not the sun
caused this petrifaction !” ^ In the Hebrew mythos the lion is asso¬
ciated with Moab, and Moab is the land of the enemy in the shape of
giants, the mighty men who are stricken still as stone.
After the miraculous deliverance “ then sang Moses and the chil¬
dren of Israel this song,” ® and it was on Mount Hacavitz where the
Quiches first rested after their passage through the sea that “ they
began to sing that song called Kamucu, ‘ We SEE.’ ” This was at
1 Quoted by Tylor, Early Hist. p. 308. * Josh. v. 1-3.
■* Bancroft, vol. iii. p. 51. *^Ex. xv. r.
Egyptian Origin of the Exodus.
209
the first rising of the sun, and the Hebrew deity who had triumphed
gloriously was the god of Jeshurun who rode on the heaven in their
help.' The Quiches sang their song though it made their hearts
ache, for this was what they said as they sang—“ Alas ! we ruined
ourselves in Tulan, there we lost many of our kith and kin, they still
remain there left behind. We indeed have seen the sun, but they—
now that his golden light begins to appear, where are they ? ” - And
they worshipped the gods that had become stone. In like manner
the Israelites made the golden calf and lusted after the fleshpots,
and said, “Would we too had died in the land of Egypt.”
It was by the miraculous aid of a horde of hornets that the Quiches
utterly defeated and put their enemies to rout.-' In the same way
and by the same means the Hebrew deity drove out the Canaanites.
“The Lord thy God will send the hornet among them until they that
are left and hide themselves from thee be destroyed.” * “I sent the
hornet before you, which drave them out.”^ The first thought of the
general reader is that the Quiche version is of necessity borrowed from
the Hebrew. There is one origin for both, only we have not hitherto
been able to get beyond the Hebrew as the original.
A kindred account is given of the Mexican wanderings, and of their
deliverance and guidance under their leader and god Vitziliputzli ®—
the same story as that so fully told of Israel, which is of supreme
value mythologically.
After the deluge or the destruction of the world by a flood, the
Burmese writings describe the surface of the regenerated world as
forming a crust having the taste and smell of butter, the savour of
which reaching the nostrils of the Rupa and Zian excited in these
beings a desire to eat the crust. The end of their lives as superior
persons having now arrived they assume human bodies. These human
beings live for some time on this preternatural food in tranquillity and
happiness. But being seized with a desire and love of property, the
nectarous crust disappeared as a punishment for their crime, and their
bodies, deprived of transparency and splendour, became dark and
opaque. From this loss of light dark night commenced, and mankind
were in the utmost perturbation, for as yet there was neither sun nor
moon.'^ What is this but the story of Israel in the wilderness of Zin or
Sin In the Burmese myth the people are called Zian, in the Hebrew
Zin is the place. The Israelites are fed on manna which encrusted the
ground like a hoar frost. They also sin from greed in going out on
the seventh day in search of the manna,® and from love of property hold
it over till the morning when forbidden to keep any. Further, when
' the Burmese butter or manna disappeared it sank into the interior of
' Deut. xxxiii. 26.
3 Bancroft, vol. iii. p. 53.
Josh. xxiv. 12.
As. Res. vol. vi. 246.
VOL. IL
2 Bancroft, vol. iii. 52.
Deut. vii. 20.
® Acosta, Hist. Nat. Ind. pp. 352-363.
® Ex. xvi. 27.
P
2 10
A Book of the Beginnings.
the earth till it reached the great rock, Sila-pathavy, transformed its
nature and there sprang out of it a certain climbing-plant which also
had the taste of butter. On this again mankind were fed until avarice
prevailed and it likewise disappeared.^ Now this great rock called
Sila-pathavy has the most unique relationship to the rock of Israel,
and the water of the wanderings. Sila or Sela is the same word as
the Egyptian Scr, which is determined by a liquid that is either cream
or butter. Ser is also the rock. The first rock of Israel, the rock of
Horeb, whence sprang the earliest waters to give life to the people,
is always styled Tzer. That is during the life of hliriam or under
the rule of the feminine source, for the feminine source was the
first anointer. Sila-pathavy signifies this; AVI in Sanskrit denotes a
woman in her courses; “put” is to emit. The butter, the manna,
the waters of Horeb, all symbol the feminine creative source, hence
the pot of manna carried in the ark along with the rod that budded.
On the death of Miriam- the water of the primitive fount ceases,
and Moses strikes the rock to bring forth the waters of Meribah.
Here the name of the rock is changed from Tzer to Sela. At root
the words are one, but a great change is implied both as a matter
of religion and language. In the Burmese account the change in
the food was from butter to butter-plant springing from the great
rock Sila-pathavy ; in the Hebrew it is from the water rising from the
rock called Tzer to that of the rock called Sela, Sela is related to
the Shiloh who was to come feeding on butter and honey. “Butter
and honey shall he eat, that he may know to refuse the evil and
choose the good.” ^ That is, the anointed one fed on that which
anointed. The Burmese say that, “ In the beginning, when men fed
on the crust of butter and the climbing-plant, the whole of this'food
was changed into flesh and blood, but when they began to eat rice
the grosser part of that required after digestion to be evacuated. In
consequence, the dififerent canals and organs necessary were generated
of their own accord, and the dififerent organs of sex appeared, for
before that time mankind were neither male nor female. When the
difiference of sex appeared then men and women married.” Here
the myth has been vapourized. This “ beginning” belongs to the time
of the genitrix ; of Atum the “ Mother-goddess of time ” ; of Menat
the wet-nurse, the first giver of the water of life : the time when the
feminine period of ten months or moons preceded the reckoning by
the solar nine months, and there were thirteen of those periods to the
year, as typified in the thirteen branches of the Asherah tree; the
time when men worshipped the great mother, but had not yet begun
to call upon the Lord.
The Mexicans relate that when their divine progenitors departed,
each left to the sad and wondering men who were their servants their
’ As. Res. vol. vi. 247-8. 2 Num. xx. 2. ^ Js. vii. 15.
'' As. Res. vol. vi. 247.
Egyptian Origin of the Exodus.
21 I
garments as a memorial. The servants made up a bundle of the
raiment left to them, this was bound about a stick into which a green
stone had been embedded to serve as a heart. These bundles were called
Tlaquimilloli, and each bore the name of the god whose memorial
it was, and the images were more sacred than ordinary gods of wood
and stone.'
When Tcscatlipoca died, disappeared, or was transformed, he left
his raiment as a relic with his servant, and a scene is depicted
which is the counterpart of one described in the Hebrew writings as
occurring to Elijah and Elisha.- After Tescatlipoca had been taken
away his servant followed seeking him, bearing the garment on his
shoulders and wondering whether he should see the god again. At
length, on arriving at the sea, he is favoured xvith an apparition of
his master in three different shapes. And Tescatlipoca spake to his
servant, saying, “ Come hither, thou that lovest me so well, that I
may tell thee what thou hast to do. Go now to the house of the
sun and fetch thence singers and instruments so that thou mayest
make me a festival ; but first call upon the whale, and upon the
syren, and upon the tortoise, and they shall make thee a bridge to
the sun.” ^ This was done, and the servant went over the sea, on this
living bridge, to the house of the sun. In the Hebrew myth the
three appearances answer to the three appeals made by Elijah to his
servant, “Tarry here, I pray thee,” because the Lord had sent him
to Bethel, Jericho, and Jordan. And when they came to the river,
Elijah took his mantle and smote the waters, and they were divided
before them. Elijah then leaves his mantle to his servant Elisha, as
did Tescatlipoca in the Mexican legend. But the Mexican form of
this myth has not been tampered with so much as the Hebrew. It
shows us what the crossing of the waters was. The imagery belongs
to the astronomical allegory. The whale, tortoise, and syren are the
three water-signs through which the sun passed in its winter phase, and
this passage of the sun is that of the soul in the Book of the Dead, and
the dropping of the garment in passing signifies the body left behind,
whence the left-oft' garment, the bundle, represents the god or spirit
that has departed, as did the mummy-type in Egypt.
In the passage of the sun through the lower heaven and the six
solar signs from west to east, the earliest mapping out of the circle
being lunar, we find the fourteen mystical abodes and the fourteen
judgment-seats before which the deceased has to pass, answering to
the fourteen lunar houses of the zodiac.* The first of the.se abodes
is called the head abode of the west. “ Hail the head abode of the
'west! He who has lived in it (has done so) off cakes of thorns.” The
thorn is the Anbu tree. One of Turn’s transformations is into the
1 Bancroft, vol. iii. 61-2.
3 Bancroft, vol. iii. 62.
® 2 Kings ii.
* Rit. chapters xx. and cl.
212
A Book of the Beginnings.
Anbu or thorn. This we may take to be figurative for wearing the
crown of thorns, the crown of justification, the crown of Tum.i
“ Cakes of thorns ” possibly alludes to the manna-like gathering on
the thorny acacia and other shrubs. The “ cakes of thorns ” on which
the spirits lived in the first Abode are the analogue of the manna and
quails in the Hebrew myth, on which the Israelites were fed in one
of their first abodes after crossing the Red Sea.
The anniversary of the fall of manna ^nd quails is kept in the
Coptic Church at the time of the autumn equinox, on September 21st,
the equino.x being on the 22nd, and still associated with the sun’s
entrance into Libra. This is four days before the festival of the
cross (September 26, 1878) or the crossing. In connection with this
subject and the miracle of the quails and manna, it is observable that
quail-shooting begins at Alexandria on the 5th of September the first
day of the Nasi or black days, the five intercalary days, and that the
quails migrate on October Sist.^
“Moses, our master, physiologised,” says Josephus. The secret
clue to mythology is physiological, and this was in the keeping of
the mysteries ; the outer ring is astronomical because the imagery in
which the physiological ideas, as well as others, were expressed was
figured first in the heavens. Philo observes that, “ By vien learned in
philosophy the flux of the catamenia is said to be the corporeal esseiice op
children!’ ^ This is literal fact, the basement of mythology, the blood
of the mother made flesh for the child. Here we enter the world of
the earliest human thought to which belongs the manna of mythology.
Mena is the Egyptian name for the wet-nurse in the mystical sense,
she who supplied -the flesh-making fluid for creating the child. In
all likelihood many things hereby announced will be at first denounced
as untrue, solely because of their being too startlingly true, but after
the strangeness passes the truth will remain.
The expositors of the Koran, repeating a tradition of the Jews,
make the Red Sea divide into twelve different paths, one for each
tribe, or every man of Israel, That was just how the Red Sea did
divide for each at birth. This is fact, not fable, and in this tradition
the physiological and astronomical Exodus commingle. The Red
Sea dividing into twelve different paths is zodiacal, and the Red Sea
that separates or dries up for each man’s individual passage is phy¬
siological. Not until the present writer had attained to a knowledge
of this dual origin of the myths was he enabled to read them by dis¬
tinguishing the one from the other, or interpreting the one by the other,
or understanding the metaphor in which both are so often blended.
The passage of the Jordan will furnish us with evidence actually
topographical in the planisphere. In crossing the river twelve men
^ 7 ?zV. chapters xix. Ixxviii. and cl.
■ Egyptia)i Calendar {Mtxxndm, 1878).
^ Creation of the World, par. xlv.
213
Egyptian Origin of the Exodus,
arc commanded to take each a stone from the midst of the river-bed,
and erect them as a memorial of the miraculous passage.^ “And
they are there unto this day, ” This, as a statement of literal fact,
was calculated to mislead the explorers of Palestine. But its truth to
the astronomical allegory may be verified by any one who cares to
turn to the planisphere of the ceiling of Isis’s temple brought from
Dcnderah .2 On the verge of the river of Aquarius and on the side
near the sign of Pisces there is a constellation of twelve stars, the
Astral memorial of the crossing. The stones were erected as a
monument in Gilgal, the circle of revolving or rolling round, the wheel •
work of the celestial chariot,*’ the Kar-Kar (Eg.), or Karti, of the
dual orbit, whose type is the CART; always a vehicle with tzuo wheels.
When the waters were crossed, the sun, or soul, or Asar had once more
. attained solid ground on the other side, where the Egyptians located
their region of the eternal, called Tattu. Another name of the place
was Smen, the region of the pleroma of eight, of which Taht, the
moon-god, was lord. And in the same planisphere, close to the
constellation of twelve stars, there is a representation of the full
moon with eight figures in it. That is an image of Smen, where a
luni-solar circle was completed, and the son established in the seat of
the father.
The sun, it is said, “has strangled the children of wickedness on
the floor of those in Sesen.”'* Sesen is also named Hermopolis, the
lunar region of the eight, here indicated by the moon. The eight
figures are kneeling in the attitude of the condemned, with their hands
bound behind them and ropes round their necks.
In the Mandan and Warau Exodus, the stout old woman that
stuck in the passage is doubtless the pregnant genitrix, whose name
of Taurt denotes the great old mother; the passage being from her
region in the north to a new point of beginning in the south, from the
Sabean to the luni-solar circle of time. The Typhonian genitrix took
various forms of the stout old woman. The Laps, Finns, and Green¬
landers have a pottle-paunched devil or demon which they invoke to
go and suck the cows and consume the herds of their enemies, who is
the stout old Typhon. The Japanese Kagura seems to be a form of
the same kind, and to judge by its immense mouth it still preserves
the hippopotamus-type of the Typhonian Khebt.®
In the Japanese mythology there is a fabulous or typical animal
that is said to inhabit the waters and to be like a monkey. It is
called a Kappa. This is probably a form of the Typhonian geni¬
trix, who united the Kafi, monkey, to the Kheb, or hippopotamus,
the water-horse, with the crocodile and lioness in her compound four¬
fold image.
An African tribe, the Karens, are reputed to have a devil who is
^ Josh. iv. 9. 2 See Plate. 3 Ezek. x. 13.
* Rit. ch. xvii. ® Fig. 3, Demonology and Devil-lore. Conway.
214
A Book of the Beginnings.
represented as floating through the air in the shape of an enormous
stomach, and the hippopotamus goddess (the Great Bear), is the
type of the Egyptian Typhon, who became the devil of their
eschatology. She was pourtrayed as the great mother, the pregnant,
with a big belly. This to all appearance is the huge stomach of
Typhon.
The grape-vine is likewise a landmark to be utilized in the “ Typo¬
logy of the tree.” The Exodus from Egypt is marked by a change
in the calendar of the year. “ This day came ye out in the month
Abib.” ^ “ Observe the month Abib and keep the passover, for in the
month of Abib the Lord thy God brought thee forth out of Egypt
by night." ^ “ This month (Abib) shall be the beginning of months :
it shall be the first month of the year to you.’’^ The name Abib
is always accompanied by the article the^ as the Egyptians said
the Taht, which was moveable, according to precession. The
Aramaic, Assyrian, and Jewish calendars show there was a year that
once began with the month Ab; the month Sebat being the seventh
from Ab, and dedicated to the seven great gods. In Akkadian this
month is called “Ab-ab-gar.” It is now suggested that this is the
month meant by the Jewish Abib. It corresponds to our July, and
its zodiacal sign is Leo, and answers to the commencement of
the Egyptian sacred year in July.
Talmudic writers say that Moses ascended the Mount Sinai in the
month Elul—“ The Lord said unto Moses in the month Elul, Go up
unto me on the mountain; and Moses went tip and received the second
tablet at the end of forty days.” Elul answers to the moon of August,
and it is said to have been in the third month from the going forth
from Egypt that Moses went up into the Mount Sinai.
These reckonings cannot be made to agree with the month Nisan
as a starting-point, although the month Abib is usually taken to be
identical with Nisan.
The new beginning with Ab or Abib is the oldest commencement
of the luni-solar year; it goes back to the Sothic year, the year of the
Sun and Sirius. We take the dog-star to be the link of connection
and continuity between the earliest Sabean reckoning by the Great
Bear, and the latest by the revolution of the sun. This point of
commencement is marked by the rising of Sothis with the sun in the
Lion, and this Egyptian year, the present writer concludes, was the re-
beginning under Moses at the time of the Exodus from the mythical
Egypt. No beginnings were lost. The four corners of the first, the
Sabean circle, remained fixed in the solar zodiac and imagery, as the
Lion, the Bird, the Waterer, and Bull. In the year which opens with
Ab, the sun was in the sign of the Bull at the time of the vernal
equinox, or on the 14th Nisan. Now the latest date for this celestial
po.sition was 2,300 H.C., consequently such time cannot apply to the
* xiii, 4, 2 Dent. xvi. i, 3 Ex. xii, 2.
Egyptian Origin of the Exodus.
215
actual exodus “ from ” Egypt. When in the course of precession the
sun had receded into the sign of Cancer, the month of celebration
was Tammuz instead of Ab, and this will enable us to lay hold of
corroborative matter.
In Israel the festival of the month Abib was to celebrate the de¬
liverance from the monster Tamuzi, who had held them so long in
lewd pastimes or cruel toils, from which this was now to be the
Feast of the Passover, established for an everlasting statute; at
the beginning of the first day of the month Tammuz each year they
lamented and wept for Tammuz.' This is an exact parallel to the
command given in Exodus^ and Deuteronomy-' for the month Abib
to be the beginning of months and the first month of the year in
which the feast of the Passover was to be kept, because the Lord had
brought them out by night in the month Abib. Now, in Arabic,
according to Castell,'* Tamuzi is the name given to the Pharaoh
who treated the Israelites so cruelly, and would not let them go.
The Jews kept two Passovers. In the Mishna it is asked. What is
the difference between the Passover of Egypt and the Pa.ssover of
succeeding generations ? The Passover of Egypt was taken on the
tenth day,'' and required the sprinkling with a bunch of hyssop on
the lintel and the two side posts, and was eaten with haste in one
night, but the Passover of sueceeding generations existed the whole
seven days.''
The first Passover, that of Khebt, was celebrated during four days
—the four Ku of the Hawaiians—from the loth to the 14th of the
month.^ The numbers 10 and 4 are sacred for ever to the ancient
founder, who is identified with them by name as Menat and Aft.
The Passover of succeeding generations is solar—simply the Easter
festival of the sun’s crossing at the vernal equinox.
According to Plutarch’s report of the Egyptian myth, Typhon
was seven days in fleeing from the battle with Horus, The re¬
lations or narrative of the Jews, he says, were wrested into this
fable, or, as may be added, versA. Apion asserts that the Jews
fled from Egypt during six days, and rested on the seventh on account
of the buboes. Justin relates that the Israelites fled and fasted for
six days, and on arriving at Sinai Moses set apart the seventh day
as the day of rest. In the Hebrew writings two different accounts are
given of the origin of the day of rest, the seventh day or Sabbath.
According to the fourth commandment the Sabbath was instituted
to commemorate the coming out of Egypt.® “ Remember that thou
wast a servant in the land of Egypt, and the Lord thy God brought
thee out thence through a mighty hand, and by a strctched-out arm ;
therefore the Lord thy God commanded thee to keep the Sabbath
* .Smitli, Did. of }}id!i\ vol. iii. p. 1434. xii. 2. 3 ^vi. i.
Ae.v. Hept. Siiiilh, Did. of lUhie^ vol. iii. p. 1436. ■'» Ex. xii. 3.
MiiJina, TiciUuc iv. ch. ix. 5. ^ Ex. xii. 6. ** Dcut. v. i?.
216
A Book of the Beghnnings.
day.” But in the Book of Exodus^ the Sabbath is said to be a sign
between the deity and the children of Israel for ever, because in
“ Six days the Lord made heaven and earth, and on the seventh day
he rested, and was refreshed.” The six days’ creation, with the rest
on the seventh, and the six days’ flight from Egypt, with its rest on
the seventh, are identical with the flight of Typhon in the Egyptian
myth, in which these various versions can be verified, but only as
myth, not as history. Typhon fled on the back of an ass, and barely
escaped with life. Two sons were afterwards born to Typhon, named
Hierosolymus and Judaeus. Typhon on the ass constitutes Sut-
Typhon. The two sons of Typhon correspond to Sut in the dual
character implied by the name of Sebti or Suti, which was ultimately
figured in the form of the double Anubis. The allegory with the
secret meaning spoken of by Plutarch belongs to the mythos and
the coming out of the celestial Egypt, in which the sabbath of the
six days’ creation and of the ascent from Egypt will be shown to be
identical.
We are told^ that the number of Israelites who went up out of
Egypt with Moses was about six hundred thousand men on foot,
besides children and a mixed multitude. The total number of the
people,^ when it is a question of mouths to be fed, is given as six hun¬
dred thousand with no mention of children or a mixed multitude.
And in the traditions of the Kabalists, the number of the souls of
the Israelites is six hundred thousand. Six hundred thousand souls
were contained in the soul of the first man. Six hundred thousand
was the number destined from the first and fulfilled at last. "The
soul of the first man,” says the Nishmath Adam, “consisted of six
hundred thousand souls twined together like so many threads ; of these
six hundred thousand there is never one wanting; which shows them
to be the model of the upper chariot (a figure of the heavens) in
which are to be found six hundred thousand sciences; as is well
known to such as are acquainted with those sciences.” Another state¬
ment is that the number of souls is six hundred thousand, and the
law is the root of the souls of the Israelites; and every verse in the
law has six hundred thousand explanations, and every soul is formed
specially of one explanation. This was the typical number belong¬
ing to the mythological astronomy, a " model of the upper chariot ”
in which Jah rode upon the heavens ; the number that always was, and
was to be ; the number therefore that came up out of Egypt in the
Hebrew legend, who are surely the same Israelites in nature as in
number.'* In the Clironicon Sainaritamnn, or "Samaritan Joshua,” the
same number is implied where Joshua as king wages war against two
kings of Persia with 300,000 mounted men called half Israel."'^
In other legends the same number occurs as the six hundred
Ixxxhj. ^-Ex.xVusy.
* Ntshmath Adam, f. 6, c. i ; f. 7, c. i.
® Numbers xi. 21.
Juynboll (Leyden, 1848).
Egyptian Origin of the Exodus. 2->j
thousand beautiful angels, that sang around and encircled the tree
of life in the centre of the celestial garden.
The Rabbinical GUPII, the birthplace of souls, is the Hebrew
D rendered the back. But the back is the Bekh, the place of birth
called the hinder thigh, on account of the mode of bringing forth and
producing animal-fashion. Hence, as seen in the Aramaic and Arabic,
Guv denotes the belly, the middle, the midst, the interior. It is the
Kep or Khepsh (Eg.), i.e. finally the Womb, the Hebrew Qebaii. One
of its images was the Gebia or Kunda. The celestial GUPH is the
Egyptian Kep or Khepsh of the north; the Egypt of the heavens
and the 600,000 souls that came out of Guph are identical with
those that came out of Kheb or Egypt. On the other hand we
are assured that, “ They were a few men in number, yea, very few,
and strangers in it,” i.e. the land of Canaan, not in the land of
Egypt.^ “The Lord did not set his love upon you, nor choose
you because ye were more in number than any people, for ye
(were) the fewest of all people.” - This has the look of the
historical fact, but is at utter variance with the numbers given
in the “ Exodus.” People who were led or left as wanderers
up and down a rugged sterile wilderness or desert place during
forty years without wearing out their clothes, or their shoes waxing
old, and who were fed all the while on manna rained down from
heaven, never were either the denizens, inhabitants, or “gipsies”
of this world. “ Oh, but,” says the Bibliolater, “ it was all done
by miracle.” Miracle is the name substituted by the ignorant for
mythical. The myth will explain the inexplicable miracle.
And now for a final proof. —The “ Book of Enoch,” to quote its
own words, is “ The book of the revolutions of the luminaries of heaven,
aecording to their respeetive elasses, their respeetive powers, their respee-
tive periods, their respeetive names, the plaees ivhere they eommenee their
progress {or the plaees of their nativity), and their respeetive months,
whieh Uriel, the holy angel ivho was zvith me explained to me ; he zvho
eonduets them. The whole aeeount of them, aeeording to every year of
the world for ever, until a nezv zuork shall he effeeted, zuhieh zvill be
eternal." ® It relates solely to the Sabean, lunar, and solar cycles of
time, from the circle of twenty-four hours to that of the great year
of 26,000 years. From this the following Chapters Ixxxiv to
Ixxxix are quoted :—
CHAPTER LXXXIY.
After this I saw another dream and explained it sill to thee my son. Enoch arose
and said to his son Mathusala : To thee my son will I speak, hear my word, and
incline thine ear to the visionary dream of thy father. Before I married thy mother
Edna, I saw a vision on my bed ;
And behold a cow sprung forth from the earth ;
^ Ps. cv. 12.
3 Ch. Ixxi. sec. 13, Paris MS.
2 Dent. vii. 7.
A Book of the Beginnings.
And this cow was white.^
Afterwards a female heifer sprung forth ; and it was with another heifer ; one
was black, and one was red.^
The black heifer then struck the red one and pursued it over the earth
From that period I could see nothing more of the red heifer : but the black one
increased in bulk, and a female heifer came with him.
After this I saw that many cows proceeded forth, resembling him and following
after him.
The first female young one also went out in the presence of the first cow ; and
sought the red heifer ; but found him not.
And she lamented with a great lamentation while she was seeking him.
Then I looked until that first cow came to her, from which time she became
silent, and ceased to lament.
Afterwards she calved another white cow.
And again calved many cows and black heifers.
In my sleep also I perceived a white bull, which in like manner grew, and became
a large w'hite bull.
After him many white cows came forth resembling him.
And they began to calve many other white cows, which resembled them and
followed each other.
CHAPTER LXXXV.
Again I looked attentively (with my eyes) while sleeping, and surveyed heaven
above.
And behold a single star fell from heaven.
Which being raised up, ate and fed among those cows.
After that I perceived other large and black cows ; and behold all of them
changed their stalls and pastures, while their young began to lament one with
another. Again I looked in my vision, and surveyed heaven ; w'hen behold I saw
many stars which descended, and projected themselves from heaven to where the
first star was.
Into the midst of those young ones; while the cows were with them, feeding in
the midst of them.
I looked at and observed them ; when behold they all protruded their parts of
shame like horses, and began to ascend the young cows, all of whom became
pregnant and brought fonh elephants, camels, and asses.
At these all the cows were alarmed and terrified ; when they began biting with
their teeth, swallowing and striking with their horns.
They began also to devour the cows ; and behold all the children of the earth
trembled, shook with terror at them, and suddenly fled away.
LXXXVI.
Again I perceived them, when they began to strike and to swallow each other ;
and the earth cried out. Then I raised my eyes a second time towards heaven,
and saw in a vision, that, behold there came forth from heaven as it were the like¬
ness of white men. One came forth from thence, and three with him.
Those three who came forth last seized me by my hand ; and raising me up
from the generations of the earth, elevated me to a high station.
Then they showed me a lofty tower on the earth, while every hill became dimin¬
ished.'* And they said, remain here until thou perceivest what shall conic upon
those elephants, camels, and asses, upon the stars and upon all the cows.
* White Cow. —The White Cow in the Tomb of Seti represents the nocturria
heaven that gives birth to light, or the beings of light.
T, Heifer.— The Red Heifer or Arg Roud was so great a mystery, says
Rabbinical tradition, that even the wise Solomon never fathomed it. In the
chapter of transforming into a Nycticora.\ or Phccni.x, the Osirian says,
the thoughts of him who listens to words do not know when I am the Red Calf
in the paintings.” That is, words may not c.\press the depths of the mystery of
the Red Heifer. ' ‘ ^
^ Cam and Abel. (According to Laurence.)
4 Tower —The tower of the seven stages called Babel.
Egyptian Origin of the Exodus.
22
CHAPTER LXXXVII.
th
Then I looked at that one of the four white men' who came out first.
He seized the first star which fell down from heaven.
And binding it hand and foot, he cast it into a valley ; a valley, narrow, deep,
stupendous and gloomy.
Then one of them drew his sword, and gave it to the elephants, camels, and
asses, who began to strike each other. And the whole earth shook on account of
them.
And when I looked in the vision, behold one of those four angels, who came
forth, hurled from heaven, collected together, and took all the great stars, whose
parts of shame resembled those of horses ; and binding them all hand and foot,
cast them into the cavities of the earth.* **
CHAPTER LXXXVII I.
Then one of those four went to the white cows, and taught them a mystery.
While the cow was trembling it was born, and became a man,'* and fabricated for
himself a large ship. In this he dwelt, and three cows' dwelt with him in that ship
which covered them.
Again I lifted up my eyes towards heaven and saw a lofty roof. Above it were
seven cataracts, which poured forth on a certain village much water.
Again I looked, and behold there were fountains open on the earth in that large
village.
The water began to boil up, and rose over the earth ; so that the village was not
seen while its whole soil was covered with water.
Much water was over it, darkness and clouds. Then I surveyed the height of
this w.'iter ; and it was elevated above the village.
It flowed over the village and stood higher than the earth.
Then all the cows which were collected there while I looked on them were
drowned, swallowed up, and destroyed in the.water.
Hut the ship floated above it. All the cows, the elephants, (he camels and the
asses, were drowned on the earth, and all cattle. Nor could I perceive them.
Neither were they able to get out, but perished and sunk into the deep.
Again I looked in the vision until those cataracts from that lofty roof were re¬
moved, and the fountains of the earth became equalized, while other depths were
opened ;
Into which the water began to descend, until the dry ground appeared.
The ship remained on the earth ; the darkness receded, and it became light.
Then the white cow which became a man, went out of the ship and the three
cows with him.
One of the three cows was white, resembling that cow; one of them was red as
blood ; and one of them was black, and the white cow left them.
Then began wild beasts and birds to bring forth.
Of all these the different kinds assembled together, lions, tigers, wolves, dogs,
wild boars, foxes, rabbits, and the hanzar.
The siset, the avest, kites, the phonkas, and ravens.
Then a white cow ^ ■was born in the midst of them.
And they began to bite each other ; when the white cow which was born in the
midst of them brought forth a wild ass and a white cow at the same time, and
after that many wild aSses. Then the white cow ® which was born, brought forth a
black wild sow and a white sheep.^
That wild sow also brought forth many swine :
* Four white men. Probably the four superior gods of the upper place.—
eh. 135. The four Genii of the four corners. In Egyptian the name of a spirit,
Akhu, also means white.
** These are the Seven Stars of the Bear, or Water-horse, which were cast out as
untrue time-keepers. Enoch (ch. xxi.) is shown these seven stars bound together
in the abyss. ^ Noah. (Laurence.)
Shem, Ham, and Japhet, (Laurence.) ® Abraham. (Laurence.)
^ Isaac. (Laurence.) ^ Esau and Jacob. (Laurence.)
s
A Book of the Beginnings.
Arvnd that sheep brought forth twelve sheep.|
/ When those twelve sheep grew up, they delivered one of them - to the asses.
V Again those asses delivered that sheep to the wolves
And he grew up in the midst of them.
Then the Lord brought the eleven other sheep that they might dwell and feed
with him in the midst of the wolves.
They multiplied and there was abundance of pasture for them.
But the wolves began to frighten and oppress them, while they destroyed their
young ones.
And they left their young in torrents of deep water.
Now the sheep began to cry out on account of their young, and fled for refuge to
their Lord. One® however which was saved, escaped, and went away to the wild
asses.
I beheld the sheep moaning, crying, and petitioning their Lord
With all their might, until the Lord of the sheep descended at their voice from
his lofty habitation ; went to them, and inspected them.
He called to that sheep which had secretly stolen away from the wolves, and told
him to make the wolves understand that they were not to touch the sheep.
Then that sheep went to the wolves with the word of the Lord when another ^
met him, and proceeded with him.
Both of them together entered the dwelling of the wolves : and conversing with
them made them understand that from thenceforwards they were not to touch
the sheep.
Afterwards I perceived the wolves greatly prevailing over the sheep with their
whole force. The sheep cried out and their Lord came to them.
He began to strike the wolves, w’ho commenced a grievous lamentation ; but the
sheep were silent, nor from that time did they cry out.
I then looked at them until they departed from the wolves. The eyes of the
wolves were blind who went out and followed them with all their might. But the
Lord of the sheep proceeded with them, and conducted them.
All his sheep followed him.
His countenance was terrific and splendid, and glorious was his aspect. Yet
the wolves began to follow the sheep, until they overtook them in a certain lake of
water.7
Then that lake became divided : the water standing up on both sides before
their face.
And while their Lord was conducting them, he placed himself between them
and the wolves,
The wolves however perceived not the sheep, but went into the midst of the lake,
following them, and running after them into the lake of water.
But when they saw the Lord of the sheep they turned to fly from before his face.
Then the water of the lake returned, and that suddenly according to its nature.
It became full and was raised up, until it covered the wolves. And I saw that all
of them which had followed the sheep perished, and were drowned.
But the sheep passed over this water, proceeding to a wilderness, which was
without both water and grass. And they began to open their eyes and to see.
Then I beheld the Lord of the -sheep inspecting them, and giving them water
and grass.
The sheep already mentioned was proceeding with them, and conducting them.
And when he had ascended the top of a lofty rock, the Lord of the sheep sent
him to them.
Afterwards I perceived their Lord standing before them, with an aspect terrific
and severe. <
And when they all beheld him they were frightened at his countenance.
All of them were alarmed and trembled. They cried out after that sheep ; and
to the other sheep who had been with him, and who was in the midst of them
saying ; We are not able to stand before our Lord, or to look upon him.
Then that sheep who conducted them went away, and ascended the top of the
rock ;
^ The Twelve Patriarchs.
2 Joseph.
® Midianites.
* Egyptians.
I (Laurence.)
® Moses. 'j
Aaron. > (Laurence.)
7 The Red Sea. J
Egyptian Origin of the Exodus.
221
When the rest of the sheep began to grow blind, and to wander from the path
which he had shewn them ; but he knew it not.
Their Lord however was moved with great indignation against them ; and when
that sheep had learned what had happened,
He descended from the top of the rock and coming to them found that there
were many.
Which had become blind :
And had wandered from his path. As soon as they beheld him, they feared and
trembled at his presence ;
And became desirous of returning to their fold.
Then that sheep, taking with him other sheep, went to those which had wandered.
And afterwards began to kill them. They were terrified at his countenance.
Then he caused those who had wandered to return ; who went back to their fold.
I likewise saw there in the vision that this sheep became a man, built an house
for the Lord of the sheep, and made them all stand in that house.
I perceived also that the sheep which proceeded to meet this sheep, their eon-
ductor, died. I saw too that all the great sheep perished, while smaller ones rose
up in their place, entered into a pasture, and approached a river of water.*
Then that sheep, their conductor, who became a man, was separated from them
and died.
All the sheep sought after Inm, and cried for him with bitter lamentation.
I likewise saw that they ceased to cry after that sheep, and passed over the river
of water,
And that there arose other sheep, all of whom conducted them, instead of those
who were dead, and who had previously conducted them.-
Then I saw that the sheep entered into a goodly place, and a territory delectable
and glorious.
I saw also that they became satiated ; that their house was in the midst of a
delectable territory, and that sometimes their eyes were opened, and that some¬
times they were blind ; until another sheep arose and conducted them.^ He
brought them all back and their eyes were opened.
Then dogs, fo.xes, and wild boars began to devour them, until again another
sheep'* arose, the master of the flock, one of themselves, a ram, to conduct them.
This ram began to butt on every side those dogs, foxes, and wild boars until they
all perished.
But the former sheep opened his eyes, and saw the ram in the midst of them
who had laid aside his glory.
And he began to strike the sheep, treading upon them and behaving himself
without dignity.
Then their Lord sent the former sheep again to a still different sheep,® and raised
him up to be a ram, and to conduct them instead of that sheep who had laid aside
his glory.
Going therefore to him and conversing with him alone, he raised up that ram
and made him a prince and leader of the flock. ;^A11 the time that the dogs,®
troubled the sheep.
The first ram paid respect to this latter ram.
Then the latter ram arose, and fled away from before his face. And I saw that
those dogs caused the first ram to fall.
But the latter ram arose and conducted the smaller sheep.
That ram likewise begat many sheep and died.
Then there was a smaller sheep,^ a ram, instead of him, which became a prince
and leader, conducting the flock.
And the sheep increased in size and multiplied,
And all the dogs, foxes, and wild boars, feared and fled away from him.
That ram also struck and killed all the wild beasts so that they could not again
prevail in the midst of the sheep, nor at any time ever snatch them away.
And that house was made large and wide ; a lofty tower being built upon it by
the sheep, for the Lord of the sheep.
The house was low, but the tower was elevated and very high.
* The River Jordan. (Laurence.) * The Judges of Israel. (Laurence.)
® Samuel. (Laurence.) •* Saul. (Laurence.) ® David. (Laurence.)
® Philistines. (Laurence.) ^ Solomon. (Laurence.)
222
A Book of the Beginnings.
Then the Lord of the sheep stood upon that tower, and caused a full table to
approach before him. . r i • ,
Again I saw that those sheep wandered, and went various ways, forsaking that
their house.
And that their Lord called to some among them whom he sent tothem.*
But these the sheep began to kill. And when one of them was saved from
slaughter,2 he leaped and cried out against those who were desirous of killing him.
But the Lord of the sheep delivered him from their hands, and made him ascend
to him and remain with him.
He sent also many others to them to testify, and with lamentations to exclaim
against them.
Again I saw, when some of them forsook the house of their Lord and his tower ;
wandering on all sides and growing blind.
I saw that the Lord of the sheep made a great slaughter among them in their
pasture, until they cried out to him in consequence of that slaughter. Then he
departed from the place of his habitation, and left them in the power of lions,
tigers, wolves and the zeebt, and in the power of foxes, and of every beast.
And the wild beasts began to tear them.
I saw too that he forsook the house of their fathers and their tower ; giving them
all into the power of lions to tear and devour them ; into the power of every beast.
Then 1 began to cry out with all my might, imploring the Lord of the sheep, and
shewing him how the sheep were devoured by all the beasts of prey.
But iie looked on in silence, rejoicing that they were devoured, swallowed u]-),
and carried off; and leaving them in the power of every beast for food. He called
also seventy shepherds, and resigned to them the care of the sheep, that they might
overlook them ;
Saying to them and to their associates; Every one of you henceforwards
overlook the sheep and whatsoever 1 command you, do ; and I will deliver them to
you numbered.
I will tell you which of them shall be slain ; these destroy ; And he delivered the
sheep to them ;
Then he called to another and said ; Understand, and watch everything which the
shepherds shall do to these sheep ; for many more of them shall perish than I
have commanded.
Of every excess and slaughter, which the shepherds shall commit, there shall be
an account ; as, how many may have perished by my command, and how many
they may have destroyed of their own heads.
Of all the destruction brought about by each of the shepherds, there shall be an
account : and according to the number 1 will cause a recital to be made before jne,
how many they have destroyed of their own heads, and how many they have de¬
livered up to destruction, that I may have this testimony against them ; that I may
know all their proceedings ; and that delivering the sheep to them I may see what
they will do ; whether they will act as 1 have commanded them or not.
Of this however they shall be ignorant; neither shall thou make any explanation
to them ; but there shall be an account of all the destruction done by them in
their respective seasons. Then they began to kill and destroy more than it was
commanded them.
And they left the sheep in the -power of lions, so that very many of them
were devoured and swallowed up by lions and tigers ; and wild boars preyed upon
them. That tower they burnt and overthrew that house.
Then 1 grieved extremely on account of the tower, and because the house of the
sheep was overthrown.
Neither was I afterwards able to perceive whether they again entered that house.
The shepherds likewise, and their associates, delivered them to all the wild
beasts, that they might devour them ; each of them in his season, according to his
number, was delivered up ; each of them, one with another, was described in a
book, how many of them one with another were destroyed, in a book.
More however than \vas ordered, every shepherd killed and destroyed.
Then I began to weep and was greatly indignant on account of the sheep.
In like manner also I saw in the vision him who wnotc, how he wTote down one
destroyed by the shepherds^ every_ day. He ascended, remained, and exhibited
The Prophets. (Laurence.)
2 Elijah, (Laurence.)
Egyptian Origin of the Exodus. 223
each of his books to the Lord of the sheep, containing all which they had done,
and all which each of them had made away with ;
And all which they had delivered up to destruction.
And he took the book up in his hands, read it, sealed it, and deposited it.
After this I saw shepherds overlooking for twelve hours.
And behold three of the sheep' departed, arrived, went in ; and began building
all which was fitllcn down of that house.
But the wild boars - hindered them although they prevailed not.
Again they began to build as before, and raised up that tower which was called a
lofty tower.
And again they began to place before the tower a table, with every impure and
unclean kind of bread upon it.
Moreover also all the sheep were blind, and could not see ; as were the shep¬
herds likewise.
Thus were they delivered up to the shepherds for a great destruction, who trod
them under foot, and devoured them.
Yet was their Lord silent, until all the sheep in the field were destroyed. The
shepherds and the sheep were all mixed together ; but they did not save them from
the power of the beasts.
Then he who wrote the book ascended, exhibited it, and read it at the residence
of the Lord of the sheep. He petitioned him for them, and prayed, pointing out
every act of the shepherds, and testifying before him against them all. Then
taking the book he deposited it with him : and departed.
CHAPTER LXXXIX.
And I observed during the time, that these thirty-seven shepherds,^ were over¬
looking, all of whom finished in their respective periods as the first. Others then
received them into their hands, that they might overlook them in their respective
periods, every shepherd in his own period.
Afterwards I saw in the vision, that all the birds of heaven arrived ; eagles, the
avest, kites and ravens. The eagle instructed them all.
They began to devour the sheep, to peck out their eyes, and to cat up their
bodies.
The sheep then cried out ; for their bodies were devoured by the birds,
I also cried out, and groaned in my sleep against that shepherd which overlooked
the flock.
And I looked, while the sheep were eaten up by the dogs, by the eagles, and by
the kites. They neither left them their body nor their skins, nor their muscles,
until their bones alone remained ; until their bones fell upon the ground. And the
sheep became diminished.
I observed likewise during the time, that twenty-three shepherds * were over¬
looking ; who completed in their respective periods fifty-eight periods.
Then were small lambs born of those white sheep, who began to open their
eyes and to see, crying out to the sheep.
The sheep however cried not out to them, neither did they hear what they
uttered to them ; but were deaf, blind, and obdurate in the greatest degree.
I saw in the vision that ravens flew down upon those lambs ;
That they seized one of them ; and that tearing the sheep in pieces, they de¬
voured them.
I saw also, that horns grew upon those lambs ; and that the ravens lighted down
upon their horns.
I saw too that a large horn sprouted out on an animal among the sheep, and
that their eyes were opened.
He looked at them. Their eyes were wide open ; and he cried out to them.
Then the dabelat saw him ; all of whom ran to him.
And besides this, all the eagles, the avest, the ravens and the kites, were still
^ Zerubbabel, Joshua and Nehemiah. (Laurence.)
'■* The Samaritans. (Laurence.)
® A supposed error for 35 . See the 7 th Verse. The Kings of Judah and Israel.
(Laurence )
■* The Kings of Babylon, etc. (Laurence.)
224
A Book of the Beginnings.
carrying ofif the sheep, flying down upon them, and devouring them. The sheep
were silent, but the dabelat lamented and cried out.
Then the ravens contended, and struggled with them.
They wished among them to break his horn ; but they prevailed not over him.
I looked on them until the shepherds, the eagles, the avest, and the kites came.
Who cried out to the ravens to break the horn of the dabelat; to contend with
him ; and to kill him. But he struggled with them, and cried out, that help might
come to him.
Then I perocived that the man came who had written down the names of the
shepherds, and who ascendtd up before the Lord of the sheep.
He brought assistance, and caused every one to see him descending to the help
of the dabelat.
I perceived likewise that the Lord of the sheep came to them in wrath, while all
those who saw him fled away ; all fell down in his tabernacle before his face, while
ail the eagles, the avest, ravens, and kites assembled and brought with them all the
sheep of the field.
All came together, and strove to break the horn of the dabelat.
Then I saw that the man who wrote the book at the word of the Lord, opened
the book of destruction, of that destruction which the last twelve shepherds ‘
wrought: and pointed out before the Lord of the sheep that they destroyed more
than those who preceded them.
I saw also that the Lord of the sheep came to them, and taking in his hand the
sceptre of his wrath seized the earth, which became rent asunder ; while all the
beasts and birds of heaven fell from the sheep, and sank into the earth, which
closed over them.
I saw too that a large sword was given to the sheep, who went forth against all
the beasts of the field to slay them.
But all the beasts and birds of heaven fled away from before their face.
And J saw a throne erected in a delectable land.
Upon this sat the Lord of the sheep, who received all the scaled books ;
Which were opened before him.
Then the Lord called the first seven white ones, and commanded them to bring
before him the first of the first stars which preceded the stars whose parts of shame
resemble those of horses ; the first star, which fell down first; and they brought
them all before Him.
And He spoke to the man who wrote in his presence, who was one of the seven
white ones, saying ; Take those seventy shepherds to whom I delivered up the sheep,
and who receiving them, killed more of them than I commanded. Behold I saw
them all bound and all standing before Him. First came on the trial of the stars,
which being judged and found guilty, went to the place of punishment. They
thrust them into a place deep and full of flaming fire, and full of pillars of fire.
Then the seventy shepherds were judged, and being found guilty were thrust into
the flaming abyss.
At that time likewise I perceived that one abyss was thus opened in the midst of
the earth, which was full of fire.
And to this were brought the blind sheep ; which being judged and found guilty
were all thrust into that abyss of fire on the earth and burnt.
The abyss was on the right of that house.
And I saw the sheep burning, and their bones consuming.
And I stood beholding Him immerge that ancient house, while they brought out
its pillars every plant in it, and the ivory infolding it. They brought it out and
deposited it in a place on the right side of the earth.
I saw also that the Lord of the sheep produced a new house, great and loftier
than the former, which he bounded by the former circular spot. All its pillars were
new, and its ivory new, as well as more abundant than the former ancient ivory,
which he had brought out.
And while all the sheep which were left in the midst of it, all the beasts of the
earth, and all the birds of heaven fell down and worshipped them, petitioning them,
and obeying them in everything.
T u® f those three who were clothed in white, and who holding me by my hand
had before caused me to ascend, while the hand of him who spoke held me ; raised
me up, and placed me in the midst of the sheep, before the judgment took place.
^ The native princes of Judah after its delivery from the Syrian yoke. (Laurence.)
Egyptian Origin of the Exodus.
225
The sheep were all white with wool long and pure. Then all who had perished
and had been destroyed, every beast of the field and every bird of heaven, assembled
in that house ; while the Lord of the sheep rejoiced with great joy, because all
were good, and came back again to his dwelling.
And I saw that they laid down the sword which had been given to the sheep, and
returned it to his house, sealing it up in the presence of the Lord,
All the sheep would have been enclosed in that house, had it been capable of
containing them, and the eyes of all were open, gazing on the good One ; nor was
there one among them who did not behold Him.
I likewise perceived that the house was large, wide, and extremely full. I saw too
that a white cow was born, whose horns were great ; and that all the beasts of the
field and all the birds of heaven were alarmed at him, and entreated him at all
times.
Then I saw that the nature of all of them was changed, and that they became
white cows;
And that the first who was in the midst of them spoke, (or became a Word) when
that Word became a large beast, upon the head of which were great and black
horns;
While the Lord of the sheep rejoiced over them, and over all the cows.
1 lay down in the midst of them ; I awoke ; and saw the whole. This is the
vision which I saw, lying down and waking. Then I blessed the Lord of right¬
eousness, and gave glory to Him.
Book of Enoch, chaps. Ixxxiv—Ixxxix. Archbishop Laurence.’
This is written in the book of the revolutions of the luminaries of
heaven, and belongs solely and absolutely to the astronomical
mythology.
There is no sign that the Book of Enoch was ever included among
the sacred writings of the Jews. It is referred to and quoted in the
SOHAR as a book known to the Kabalists, but no claim is made nor
clue afforded concerning its origin. Its existence in the .^thiopic
was discovered by the traveller Bruce, who brought three copies of
the work from Abyssinia, where it stands immediately before the
Book of Job in the canonical scriptures of the Abyssinian church,
one of which was deposited in the Bodleian library, Oxford, and
from this Archbishop Laurence produced his version.
In whatsoever language the work ascribed to Enoch was first
written, or whensoever it was last re-written, the matter is most
ancient. The Messiah Son, the Manifester of the Ancient of Days,
appears in it as the child of the Woman—the son of the woman sitting
upon the throne of his glory,^ he who from the beginning existed in
secret, and whose name was invoked before the sun or constellations
were. That was as Sut-Typhon, the Anush (Eg.), of the dog or
wolf-dog type, which identifies the Hebrew Anosh and Enoch
with the Dog-star.
The earliest of all the manifesters of time in the mythologies were
the Genitrix (Great Bear) and her son Sut-Anush, or Anup, the
Sabean Bar or Baal, who preceded the lunar and solar reckonings.
Interpreter of Bolus ” Seneca designates Berosus, and Belus is
called the Inventor of Sidereal Science by Solinus and Pliny.® He
’ A pretended “ Book of Enoch ” has been put forth anonymously by Dr. Kenealy,
but it is of no value, either as a translation or as an original work.
2 Ch. Ixi. 9 .
3 Seneca, Nat. Quas. iii. 29 . Solinus, Ivi. 3 . Pliny, Nat. Hist. vi. 26 .
VOL. II. Q
226
A Book of the Beginnings.
was so as Baal of the Dog-star, Bar-Sutekh, the son of the mother.
He was so in the same sense that the Hebrew Seth was the erector
of the pillars described by Josephus.
Sut-Anush appears in the Genesis as Enos, the son of Seth, at the
time when men began to worship the Lord instead of or in addition
to the Lady, In the Samaritan version the older patriarchs die in
the year of the Flood, all except Enoch who is the typical announcer.
That is right according to the true myth, and fatal to the false.
The “ Book of Enoch,” so far as we have it extant, is the Kabalist
version of the same series and sequence of events that we find con¬
verted into human history in the Hebrew Scriptures. It is genuine
Kabala, not the vaporized and vague reflex known as the theoretical
Kabala, which consists mainly of metaphysical speculations and
mystical misinterpretations of mythology. This belongs to the
practical Kabala, which means that it is astronomical, rather than
eschatological, and the subject-matter is still verifiable in phenomena.
The Book of Enoch is, on its own showing, a “Book of Parables”
or allegories, secret things solely concerning the heavens, to be read
by the “ characteristical signs; ” ^ a book that has been dropped from
heaven gradually in the sense of having been distilled.^ There is no
human history in it, none to be got out of it. And yet the supposed
history of Israel from the commencement in Genesis is outlined in
this quotation, and has been identified as such by learned divines.
One of two things is sure. Either the Book of Enoch contains the
Hebrew history in allegory, or the celestial allegory IS the Hebrew
history. The parallel is perfect. Nor is there any escape by sticking
one’s head in the earth and foolishly fancying that the writer of the
Book of Enoch amused himself by transforming a Hebrew history
into the celestial allegory and concealed its significance by leaving out
all the personal names. On the contrary, it is the allegory which has
been turned into later history. History may and does begin with
mythology ; but mythology does not commence with history. The
Book of Enoch certainly contains the same characters as the sacred
or secret history of the Jews, and as these belong to the astronomical
allegory in the one book, that is good evidence of their being mythical
in the other. There can be no doubt that the Book of Enoch is what
it claims to be, the book of the revolutions of the heavenly bodies
with no earthly relation to human history.
The White Cow of the beginning takes us beyond the Hebrew
records to the Chamber of the White Cow in the Tomb of Seti L,
the white cow of heaven, of the goddesses Neith and Hathor, who
personated the bringer-forth, and the first uplifting of the firmament
by Shu. The myth of the two brothers who were at enmity is world¬
wide, and of this the story of Cain and Abel is a version. The four
white men, the seven stars, Noah, Shem, Ham, and Japhet, Abraham,
^ Ch. Ixvii.
Ch. lx.x.
Egyptian Origin of the Exodus.
227
Isaac, Esau, and Jacob, the twelve patriarchs, Moses, the Red Sea,
the Judges, David, Saul, and Solomon, are claimed on sufficient evi¬
dence to be mythical, and the same characters appear in this book
as persons or personifications belonging to the celestial allegory.
The seventy shepherds are the seventy princes or angels of the
Kabala who descended to the earth when the Tower of Babel was
overthrown, who ruled the seventy divisions which followed the seven,
whose seventy names are catalogued in the Rabbinical writings.^
It is said ,2 “ He called also seventy shepherds and resigned to them
the sheep that they might overlook them. ” These seventy are com¬
posed of 35, 23, and 12.3 the seventy who are twice mentioned
have been changed into seventy-two, by the substitution of the
number thirty-seven.^ Laurence characterizes this as an error, be¬
cause thirty-five is the precise number of the kings of Judah and
Israel, before the captivity. On the astronomical ground we see in
these two numbers a rectification of the original total of seventy, and
the intended substitution of the seventy-two according to the chart
of the duo-decans in the solar zodiac.
The description ends as in the Book of Revelation with the prophe¬
sied restoration and with the new temple or temple of the new heavens,
promised and expected at the end of the great year of Precession and
the going forth of the Messiah, Son of the Ancient of Days, as the
Word. It begins with the most ancient matter of the Old Testament
and concludes with the fulfilment in the New, and vouches for both
being the substance of the celestial allegory, wdiich will be fully
unfolded in the course of the present work.
The same misapprehension has occurred with some Egyptologists,
in their readings of the myths in Egypt, as in our reading of the
Hebrew report of them. Goodwin speaks of the origin of the myths
as arising from the contests of two rival races of different extraction,
those of Upper and Lower Egypt, whose conflict appears to have been
perpetually renewed.® The same mistake was made by George
Smith in rendering the cuneiform tablets. So has it been with the
interpreters of the Hindu writings. So must it be wherever there is a
determination to see nothing but materials for history in the debris of
mythology. So the author of Juventus Mitndi still pursues one of
the phantoms which will never condense into historic personality.
They have had their time of apparent solidity in the density of our
ignorance and the darkness of the past. But now is the day of their
dispersion, for a light is dawning that will shine through and through
'them till their falsehood grows transparent to the truth.
‘ Bartoloc, Bib. Rab. tom. i. pp. 228, 229.
* Ch. Ixxxviii. 94. ^ Ch. Ixxxix. 7 and 25. ■* Ch. Ixxxix. i.
•’ Cambridge Essays, 1858, p. 275.
SECTION XVI.
MOSES AND JOSHUA, OR THE TWO LION-GODS OF EGYPT.
There are two lion-gods in the Ritual, attached to the limits of
heaven, the extreme bounds of the sun’s journeys. Horus says to his
father Osiris, “ Thou receivest the headdress of the two lion-gods ;
thou walkest in the roads of heaven, beheld by those attached to the
limits of the horizon of heaven.” The lion-gods supply his head¬
dress. That is, they crown the sun-god.‘ It is also said of Amen-
Ra, “Thou art the lion of the double lions.” The headdress of
feathers is found in various forms. The Sem is a double plume of
tall feathers, a symbol of the upper and lower heaven, crowning the
solar disk. Another crown, the Atf, a type of the fatherhood, has the
two ostrich feathers ; these denote the two truths of light and shade,
“ The lion-gods equip the Osiris among the servants of him who
dwells in the west at the end of every day daily.” ^ These are the
servants of Turn. The headdress of the two feathers was put on
when the sun-god made his transformation from one character into
another at the limit of his course. The “ two lion-gods say to Osiris
who dwells in his abode, attired in his gate. Thou goest back ; no¬
where in heaven is thy like, embodied in the transformation of a
divine hawk.” That is, wearing the feather of light. On the other
side he wore the feather of shade. The two feathers were worn in a
fillet called the Apru. This fillet Apru, in Egyptian, is identified
with the feather in the Hebrew Abru (-i3k) the wing-feather of the
ostrich.^ The two lion-gods in the Ritual are especially attached to
the god Atum, the one wearer of the ostrich-feathers among the solar
gods. They are the chosen, preferred and adopted ministers (Sems)
of “ Turn in the lower country.” * Turn is said to light the lion-gods.®
The twin lions are the two brothers,® elsewhere the two brethren who
make the festival of the sun, that is of Turn on the horizon where they
are the founders of his divine abode. Their place is on the horizon,
and they support the sun, as the lion and unicorn sustain the
j Birch. - Ch. cxlv. Job xxxix. 13.
Ch. xxxvni. 5 Ch. xli. s Ch. xxxvii.
229
Moses and Joshua.
British crown. They are also named the RUTI or Rehiu whom we
may call horizon-keepers, Ruru being the horizon as the place of
the two lions.
The lions have various forms with but one original meaning, as
representatives of the two truths, the two heavens, light and
shade, the two eyes, or the two horizons. We shall find the two
truths were first of all assigned to the feminine nature, the two
goddesses of the upper and lower heaven. Corresponding to these
we have the two lionesses, the typical form of which exists in
Pekht, the lioness-cat, or Pehti, the dual lion, the peh-peh type of
double force and vigilance. These were the most ancient. They were
represented by the lion and panther, who drew the car or stood beside
the statue of the Great Mother as Kubele, and the goddess Amma-
Agdistis of the Phrygians. In the figure of Diana of Ephesus her
two arms are extended crosswise, and on these she carries two lions.
Then the dual image of Sut-Har (Sabean) is called the two lions.
Osiris is designated the double lion, lord of the lion city, master of
the double strength and Lord of Hu.^ Hu is the sphinx; the male
sphinx being also a form of Shu, with the hinder part lioness. Shu
with his sister Tefnut, and Shu with the Khepsh on his head, are other
types of the dual lion. It is Shu in his two characters with which
we are now concerned. In Shu we can trace the bringing on from
the twin female lions to the male and female, and lastly to the
dual-male type, personified in Shu and Anhar, who is the Onouris
(Mars) of the Greeks. He is addressed thus in the " Hymn
to Shu”:—“Thou art greater and more ancient than the gods,
in that name which is thine of Aa-Ur (very great). Thou art
higher than the heaven with thy double-feathered crown, in that name
which is thine of him who lifts up the double-feathered crown.” 2 In this
passage the lion-god is traced back to his feminine origin, and to the
goddess who preceded all the gods, and who is here called the very
great, the first, oldest, greatest mother, who was Ta-Urt in the
Typhonian scheme and Pekht or Tefn in another. As Tefn or
Tefnut she is called his sister.
As Shu and Anhar we have the lion-gods in two male forms.
Champollion found the god Shu at Biban-el-Muluk, sitting with
fillet and feather, and coloured red, like the goddess Ma.® He
gives another representation of him standing,* with two large
feathers, as in the sculptures of the temple of Ibsambul, and of a
green colour. Red is the colour of the setting sun and the crown
^ of the lower region, and agrees with the sitting posture ; green, with
the figure standing or up-rising from the underworld. The red figure
sitting is Shu ; the green figure stands for Anhar. Shu’s name is
written with the feather sign , that of Anhar ^ with the
^ Brugsch, Diet. Geog. * P. 2, lines 3 and 4.
® PI. 25. * 25 A.
A Book of the Beginnings.
230
vase sign of bringing, and the heaven. SllU is said to raise the hea¬
ven which Anhar brings. He was the separator and elevator of the
heaven from the earth, “ millions of years above the earth,” and he
established it with his two hands. Shu is pourtrayed kneeling on one
knee to support the sun with his uplifted hands. Anhar, in a
marching attitude, is the bringcr who forces the sun along with his
rope. He is the wearer of the long robe in whom is the “ whole of
Shu,” as “in the long garment was the whole world.”^ So lu-EM-
IIEPT wears the long robe in the second or renewed form of Turn,
the Solomon, the completer of the circle in the solar myth. Raising
the heaven is synonymous with beginning the circle ; and bringing the
heaven, with fulfilling the circle.
Anhar sometimes wears a headdress of four feathers; these sym¬
bolize the four quarters of the circle completed by him. It is another
illustration of this character that one of the four rams near the Decan
of Num personated the soul of Shu as lord of On, the place of return.
Shu is the analogue of Har-ur, and Anhar of Har-Tema : Shu is a god
of the southern heaven, and the horizon of the west; Anhar of the
northern heaven, and the horizon of the east. The sun of the south-west,
the sun of the left hand, is the sinking sun ; hence SllU, as its supporter,
kneels: the sun of the north-east rises, hence Anhar stands up and
marches. In the Egyptian planispheres the lion of the south is repre¬
sented couching ; according to Aratus, the progress of the sun through
this sign was typified by a couching lion. The lion of Shu is depicted
in this position. Another lion, that of Matet, is standing. These
typify the descending and ascending sun.
They were solstitial at first. Hence the lion deposited in the
zodiac marks the point of commencement of the Egyptian sacred and
solstitial year. One lion-god was the conductor of the downward sun ;
the other of the sun that rose again. SllU, in his dual character, is
pourtrayed in what is termed Bruce’s or the Harper’s tomb at
^Biban-el-Muluk, in company with the black sun-god lu, or Au,
who represented Atum in his youthful form. There is an inscription
containing a snatch of the hymn being sung by the musician to the
harp accompaniment. It is a discourse of the gods, and runs : “ The
gods at rest in the divine circle (the Put or plerovta of the nine gods)
proclaim (or tell of) the chiefs who are in the hall of the Two Truths^
Anhar (and) Shu-s1-Ra ; proclaim Shu the son of the Sun; proclaim
the chiefs (or heads of roads) who are resident in the empyreal region
or gate of the deadT^ The double Apheru of the east and west, the
double house of Anubis, is depicted in the representation. It is a
fragment of a song of the nine gods in place of muses, who sit on
the sacred hill and celebrate the lion-gods, the conductors of the
sun on the two roads of his eternal round. Sut was a guide of the
* Wisdom of Sol. xviii. 24.
See Hieroglyphic Text, Dcscriptio 7 t de P^igypte, v'ol. ii. pi. 91.
231
Moses and Joshua.
sun on these two roads in the characters of Anubis and Apheru,
and Shu was the conductor, also in two characters, as SlIU and
Anhar.
A hymn to the god SllU, found in the “ Magic Papyrus,”* furnishes
other features and titles for the reconstruction of his manifold character.
He is the conductor of the solar bark or ark of the gods in his name
of the god dwelling in the divine- ark, Har-Sekti. He blows off
the divine ark with a favourable wind in that name which is his of the
goddess Ma. Ma means wind, and SllU represents breath, or spirit,
one of the two truths, by whomsoever personated. Shu is addressed
as the “ valiant, who is lord of events, and overthrows the wicked
every day. The (solar) barge is sailing joyfully, the (solar) ark in
jubilation, as they see Shu, the son of Ra, in (his) triumph, he darts
his spear against the serpent.” The ark of the sun is crossing the
waters, and the crew are jubilant at the victory over the Apophis
monster, the Akhekh of darkness, the dragon of the deep.
On the astronomical ceilings of some of the royal tombs the divine
bark is represented as drawn along through the Hades by certain per¬
sonified stars. Ra says to the star-gods : “ Pull forivard ivitk your
rope of the prow. Oh, ye boru gods ! oh, shine forth, gods ! Shine forth,
gods, at mv birth (in the retreat in Skhem, the shut shrine), oh, take your
crowns of tJu north, pidl zvith the rope of the stern of the boat of him zvho
is bom of me. It is Horns (the son), of the royal coztntenatice!’ ^
In the tombs of the Ramesids, at Thebes, the course of the sun is
depicted from childhood to old age by the hours of the day and
night. The solar bark appears on the shape of the outstretched
goddess, PAINTED BLUE, with the sun in it as a child. Hour by hour
the young sun grows up and the conductors of the boat are changed.
Towards night the Apap, monster of darkness, rears itself and tries to
swallow Ra. Twelve spirits draw the serpent away. During the
night-hours the god shut in his shrine on the boat is conveyed by
spirits through the Amentes, and towed across the waters all night
towards the east. At Edfu he is represented as a child in the
morning, a bearded man at noon, an old man bowed and leaning on
a staff at evening ; in this character he is called “ the old man who
becomes a child again!
A visitor to the tombs at Dayr-el-Medeeneh describes a scene
wherein a small boat is ascending a cataract bearing a huge
beetle, the sacred scarabaeus, having a ram’s head ; on each side
of it is a bird with the human head. This is found where the
^elongated figures which represent the overarching and enclosing
heavens are extended the length of fifty feet across the ceiling.^ This
was Khepr in his boat; the human-headed birds were souls; the
beetle with ram’s head marked the passage from the place of
* Records of the Past, v. lo, p. 137. “ Records, x. 131.
3 Mumtnies and Moslems, Warner, p. 371.
232
A Book of the Beginnings.
resurrection where the spring equinox was in the Ram up to the Crab
(beetle), the place of the summer solstice and top of the ascent to
light. The upward journey is pourtrayed by the ascent of a cata¬
ract. The writer calls this a conceit. How his interest would have
quickened had he known that this was Khepr “ MAKING THE KUTE.”
Making the kute is now applied to shooting down the cataracts.
In Egyptian mythology Khut means going with the current toward the
north, but the Khut is the horizon of the resurrection, the place
where the souls emerged for the southward ascent against the current
up which only the boat of Khepr could climb. This, then, is a form
of the ark conducted by Shu. Shu is likewise called “ the King
of Upper and Lower Egypt,” i.e. of the celestial Egypt the
Egypt often intended by the Hebrew writers.
In the Talmud Egypt is described as being 400 miles wide:—
“Egypt is'400 miles in length, mid the same in breadth. Egypt is
equal to a sixth part of ^Ethiopia; ^Ethiopia to a sixth part of the
world ; the world to a sixth part of the Garden of Eden, and Eden to
a sixth part of Hell.” - But neither the Egypt nor .Ethiopia intended
is geographical any more than the Garden of Eden. The terrestrial
Egypt is some seven miles in breadth. In Lower Egypt lies the
Red Sea, or Pool of Pant, where the hindering enemy of the
sun lurks with his evil confederates to stop and overthrow the
divine bark conducted and defended by Shu, who fights the
battle of Christian against Apollyon in this, the Valley of the
Shadow of Death. He overthrows the wicked far from his father
Ra, and the boat proceeds in peace'; his towmen are jubilant, the
gods in exultation, when they hear his name as Shu-SI-RA. “-I am
Shu, the image of Ra, sitting in the inside of his father’s sacred
eye. If he who is in the waters opens his mouth (or), if he grasps
with his arms, I will let the earth fall into the waters’ well (the abyss),
being the .south made north ; being the earth turned round ” (upside
down). This statement is accompanied by a figure of the sacred eye,
an image of the circle which was full at daybreak—“ thou fillest at
daybreak the place of his sacred eye in An” or at the conclusion of the
year. The promise is, that if the Apophis open its mouth to swallow,
or put forth his arms, devil-fish-like, to clutch, they will still pass on
in the yearly revolution or circle-making, whereas the enemy was a
fixture, fast bound, and this appears to have been rendered according
to the later knowledge that the earth turned round.
They will escape through the god who makes the earth revolve, and
reverses the relative positions. The crossing of the waters, the passage
of the darkness and victory over the demons, is actually figured as the
earth s revolution, “ being the south made north,” and contrariwise.
^ P. I. II, Magic Papyrus.
^ Cited by Bartol. tom. ii. p. 161 ; Bibliotheca Magna Rabbinica, 4 vols., Rome,
1675-93. fol. »
233
Moses and Joshua.
The earth that falls “ into the waters’ well,” or the abyss Meh of the
north, in its turning re-emerges from the dark depths of the lower heaven
where dwells the devouring monster, and comes up out of the celestial
Egypt, leading its inhabitants into the land of light and of the sacred
eye, pourtrayed at the place of the equinox.
In another passage we read, '' I am the chosen of millions coming out
of the lower heaven {i.e. the celestial Khebt or Egypt), xohose name is
unknoxvn. When his name is spelt on the bank of the river, then it is
dried up. When his name is spelt on the land, it is set on fire or as
the passage has also been translated, “//■ his name be uttered on
the bank of the river, oh, then it quencheth; if it be uttered on
land, oh, then it maketh sparks!' ^ The “ chosen of millions coming up
out of the lower heaven, whose name is unknown,” may be meant for
Shu. but according to the Hebrew parallel it represents the sun-god.
In the fragment from Artapanus it is related that when the Egyptians
came up with the Israelites, the fire flashed on them from above, while
the waters overwhelmed their path, so that they perished both by fire
and flood.- This is not found in the Hebrew version, but is in the
Egyptian, where Tefnut sends her fire from on high to reduce the
enemies to non-existence.
The chosen of millions coming out of the lower heaven is the god
of those who came up out of Egypt when “ all the hosts of the Lord
went out from the land of Egypt.”® Upon the bank of the Red
Sea his “ name is spelt ” by Moses when the waters dry up or divide,
and leave the ground dry while the “ I.ord looked upon the host of the
Egyptians through the pillar of fire!' In the second passage the
” bank of the river,” where the miracle is wrought, is identified with
the brink of Jordan, larutana, or Eridanus, the river of the division,
and Joshua the son of Nun is the representative and fac-simile of Shu
the son of Nun. He who leads up the Israelites is the god of the
name unknown until it is announced by Moses as Jah-Adonai ; the
god who is the “chosen of millions,” the elect of Joshua and of the
people at a later stage of the Exodus.^ This reading would make the
comparison more perfect, but is not essential.
Shu is accompanied by the goddess Tefnut, the Egyptian Miriam,
who "gives her fire against his enemies to reduce them to non¬
existence." So Miriam “gives her fire,” in song against the cruel
Pharaoh and his host, when they are overwhelmed and annihilated
in the Red Sea. Miriam’s song reminds us that this Hymn to the
god Shu is contained in the “ Chapter of excellent songs which dispel the
iminerged!' The IMMERGED are the evil host of Typhon, the dragon
Rahab of the deep, lurking beneath the Red Sea. In the Egyptian
writings the enemy is represented as the immerged “ Raw-head-and-
bloody-bones.” In the Hebrew the hosts of the opposing Pharaoh
^ Renouf, Eg. Grammar, p. 44. - Eusebius, Praep. Evang
® Ex. xii. 41. Josh. xxiv.
234
A Book of the Beginnings.
sink to the bottom of the Red Sea. After the overthrow of the enemy
it is said of the dead—“ Those who are ivwierged do not pass along;
those who pass along do not plunge: they remain floating on the waves
like the dead bodies on the inundation. A nd they shut their mouths as
the seven great dungeons are closed with an eternal seal."'^ The same
work of progressive destruction that is assigned to Moses and Joshua
is ascribed to Shu.
“ Thou seizest the spear, and overthrowest the wicked, in that name
which is thine of Har-Tema.
“ Thou destroyest the An of Tukhenti, in that name which is thine of
Dotible-Abode-of-Ra. Thou strikest the Menti and the Sati in that
name which is thine of Young Elder." -
One of Shu’s names is Anhar, the celestial conductor, the Heaven-
Bringer, not only the bringer to heaven. He is thus addressed :—
“ Thou leadest the upper heaven with thy rod, in that name which is thine
of An-Har he is also “Anhar, lord of the scimitar.” In another
section of the hymn we read : ‘'Hail to you, O five great gods, issuing
from Sesen, who (when) not being in heaven, not being on earth, Shu (as
light of the sun) not existing, have been the morning light ! come to
me ! Try for me the river. Shut up what is in it! What is im¬
mersed, do not let it pass out ! Seal the mouths ! Choke the mouths ! as
is sealed tip the shrine for centuries ! ” ® The five great gods issuing
from Sesen are here appealed to as protectors. Osiris is called the
“ oldest of the five gods begotten of Seb.” * All we can say of these five
in an Osirian legend is that they were time-gods, and that the solar
Osiris has been foisted into one of their places. But the name of
Sesun, or Sesennu, also signifies to agitate, distract, torment, and fight.
This may account for the five reappearing in the Book of Joshua'as
the five fighting leaders of the Amorites, the kings of Jerusalem,
Hebron, Jarmuth, Lachish, and Eglon, who made war on Gibeon, the
story of which was found in the Book of Jasher, and the Hebrew
account represents them as being totally overthrown by Joshua the
servant of Jah-Adonai. The five great gods of Sesen were pre-solar,
earlier than Ra, or Shu as the son of Ra. The river is synonymous
with the Red Sea (Pool of Pant). “ Try for me the river ! Shut up
what is in it! What is immersed, do not let it pass'out." So, in the
Hebrew version, the Vaheb-suph is coupled with the Arnon. Moses
crosses the Red Sea, Joshua the river Jordan, and both passages belong
to the same miracle or myth. Sesen, the place of the eight, is close to
the river in the planisphere, and the five great gods who issue thence
appear not only in the Book of Jasher, they are also the same five lords
of the Philistines who dwelt in Geshuri near Shihor (the Nile river) and
the land that remained unconquered by Joshua.® The five lords who
remained that the children of Israel might teach them wai* and be
* Magic Pap. viii. 8 and 9. 2 Mae. Pap. p. 2, 9, 10, ii.
P. 3, lines 5, 6, 7. Rit. ch. Ixix. * Ch. xiii. 2, 3.
235
Moses and Joshua.
proved by them : ^ they being the pre-solar gods in Sesen the place of
Taht, the lunar divinity. These five can be followed a little farther.
In the Book of Genesis we find the conflict of four kings against
the five. The four are Amraphel, Arioch, Chedorlaomer, and Tidal.
According to the present reading these are kings of the four quarters
who superseded the five gods of Sesun who were before the solar
zodiac, and possibly the lunar, was established. The battle was
fought in the vale of Siddim, which was the place of slime-pits. So
Shihor in Hebrew means the slimy river. In the Ritual it is the
morass of primordial matter, whether called the Nile or the Red Sea.
Then Abram smote the confederate five kings, and—this is the point—
one of those who aided him was Aner. Aner, Eshcol, and Mamre
were the three who, with Abram, made up another confederacy of four
that warred on the five, and put them to rout. This was at the valley
of Shaveh, identical with Suph, the Red Sea. The King of Sodom
and Melchizedek belong to the earliest Sabean righne. It is now
suggested that the Hebrew Aner (ur) is the Egyptian Anhar,—
Aner means to push,drive, precipitate, force along, which is emphatically
the character personified in Anhar, who is said to force the sun
along,—and that the five kings belong to the same myth on a different
line of derivation from that of the Book of Joshua.
Such being the legend of the Egyptian lion-gods, we are now
prepared to prove that Shu and Anhar have been reproduced as the
Moses and Joshua of the Hebrew mythos. And first of the name.
According to Fuerst, the etymology of the name of Moses, as given,^
implies the form Mashui, or Mashevi. Ma (Eg.) is truth,
and Shui reads light and shade, the two feathers, two aspects of
truth, the two characters of Shu, corresponding to the two ap¬
pearances of Moses with and without the veil. The head-attire
of the two feathers is given to the Osirian as “ the image of
the great waters.” ® These are named Shu-Ma. Josephus explains
that Thermutis called Moses by that name because Mo (mu or ma.
Eg.) is water, and those who are saved out of it are called by the
Egyptians USES. It is quite true that Ses means to reach land
and breathe after the passage of the waters. But the water Ma
and the breath Ses (or Ssu) are more to the present purpose, for
these arc the two truths, as in Shu-Ma or Mashu. Shu is the God
of Breath ; he typifies or impersonates the breath of the mouth of
Hathor. Ses or Ssu (Eg.) means to breathe, respire, reach land
again, as did Shu the breather in person emerging from the waters,
who, in his twin character, was Ma-Shu. Clement Alexander also
' derives the name of Moses from “drawing breath.”^ The feather,
or feathers, read Ma-Shu, the dual form of truth. In Sharpe’s
Inscriptions'^ the name of SlIU is written Mau, with the cubit
* Jud. iii. 2, 3. - Ex. ii. 10.
'' Strom, i. ■'* 2nd scr. pi. 41, line 20.
Ch. cxxvii.
236
A Book of the Beginnings.
sign of Ma, not with the feather, which might only read Shu.
Mau and Shu, the two-one, are not only illustrated by the dual feather,
but by the lion and the cat. One group of signs now read Mau for the
cat, was formerly read Shau ; and Mau for the lion, and Shau for the
cat, do help to give distinctness to the types. Thus Mau-Shau would
read lion-cat ; but the dual lion included both, and the duality was
expressed by other single signs than the feather. Mau is both lion
and cat, and at one part of the celestial circle Shu transformed
from the lion-type of Mau into that of the cat Shau. Moreover, it
is the great cat, and some of the American aborigines call the lion
the great and mischievous cat. When this change took place and
the two were blended, the proper name of the dual type would be
Mau-SHAU, or Ma-shu. Also Ma-Shu is the actual name of the
Divinity in one shape of the double type. As Khu is an earlier form
of Shu (in AB-Khu, variegated plumes), Ma-SHU had an earlier phase
in Ma-KHU, and this is extant, with its variants, in the Manyak
(Tibetan) Macheu for a cat; Meko, African Penin, a leopard;
Mage, Bagrmi, a cat; Mechou, Carib, cat; MiGHOl, Mongolian, cat;
Mucia, Italian, she-cat; MOCIIA, Bodo, cat; MOCHI, Khari Naga, a
cat. If we now render the cat-lion or lion-leoparded in the hard
form, then Ma-SHU is the Ma-KHU, identical with the Carib
Mechou and Manyak Macheu. This in the form of Shu-ma is the
name of the pool of the Two Truths, where the Ma is transformed
into the Ma-shu. The name and signification of include both
Ma and Shu, and the Kabalists maintained that Moses transferred
his soul to, or transformed into, Joshua. That is the pure and perfect
myth. Shu is said to be more ancient than the gods in that name
which is his of Goddess Aa-UR, “ the very great,” that is in' the
feminine form brought on from the origin of the Two Truths. One
of his names in this character is Ma; he is then Ma-SHU. This
character is also assigned by tradition to Moses, or Ma-SHU. It i.s
reported by Suidas that the Hebrew lawgiver and author of the
Jewish laws was Musu, a Hebrew woman. Nothing is omitted.
The epicene nature of Ma-SHU is preserved in the character of
Moses in a remarkable way. In Hebrew At (ns) is the feminine
form of Thou, and Attah (nns) is the masculine form. The femi¬
nine form is looked upon as being merely the masculine shortened,
although, as Fuerst says of it, “ The reason for this abbreviation
has not akvays been discovered^ and therefore the LXX. and Syriac
read in Ezek. 1 . c. riK (with).” In Deut. v. 27 (in the original, v. 24),
the first “thou” is in the usual masculine form nns (Attah); the
second “ thou ” is in feminine form ns (At); that is, Moses in the
same verse is described as both male and female. The listener to
the Lord is in the masculine gender, and the utterer of the word to
the people is in the feminine gender. The symbolical mouth is femi¬
nine, as the Ru and Peh of the hieroglyphics ; the primeval utterance
237
Moses and Joshua.
was by this mouth, preserved in the Hebrew. When Moses, in the
masculine character, says he cannot be the mouth, Aaron is appointed
for that purpose. Miriam likewise was a feminine mouth to Moses,^
as Ma is to Shu. “ Thou blowest the divine barge off with a favour¬
able wind in that name which is thine of the goddess Ma,” “ is said to
Shu, and the female nature of Moses is retained by a feminine Thou.
The name of Moses, then, being of Egyptian origin, we claim that it
is Mashu. It is also true that Ma-sha (Eg.) may be rendered “ raised
from the water, or the water-raised.” In this sense the water-reeds
and the crocodile are named Shui. In the form of 'iro (Mashevi) we
have the intermediate between Shu and Kafi, one of Shu’s names
as the Ape—a type of the god who, in one character, is personified as
the Kafi Ape ; he “ has the face of a Kafi Ape; the head of hair of a
monkey, Aani.” ® By aid of the ape it may be possible to resolve into
its primary signification the Rabbinical tradition that Moses was born
circuvicised.^ Such statements do not pertain to the human being,
but to the mythical; and the Moses meant is mythical. As mythical,
the statement can be read. Shu was represented by the ape, which,
according to Hor-Apollo,® was “ born circumcised,” and was therefore
made a type of the priest, or rather it was a prototype, as the priests
are said to have adopted circumcision from the Ape.
Shu supports and sustains the heaven of night, that is the most
ancient earth as the netherworld of two. The Rabbins say that it
was while Moses was digging the foundations of the earth that he
found a stone on which was inscribed the unutterable name—the
stone of the seven eyes and the stars of the northern heaven, which
was succeeded by the heaven elevated by Shu and brought by Anhar.
The double lions are extant in the Hebrew imagery as the twin lions
of Judah, the young lion and the old lion that couched. “Judah is a
lion’s whelp; from the prey, my son, thou art gone up: he stooped
down, he couched as a lion, and as an old lion.” These are the
two characters of the lion-god in his name of Young-elder and of Neb-
SaaTU, prince of slaughterers. In the Chronicon Samaritanuvi
there is a letter from Shaubec, king of Armenia, in which Joshua
is designated “ the murdering wolf” This is the Samaritan Book of
Joshua, considered to be a compilation of the middle ages.® But
it contains most ancient matter.
Shu has passed into Hebrew in his proper character of gate-keeper.
“ The gate of the Tser, it is the gate of the transit of Shu. There is
the north gate, it is the gate of the door-way ; or they are the doors
^ through which his father Turn goes forth to the eastern horizon of the
heaven (saying) to those who belong to his race.” ^ Shuar (lyit^) is the
typical porter or gate-keeper,® who as KORE was Shuar towards the
* Num. xii. 2. ^ Magic Pap. p. 3 ; Records, x. 141.
■* Magic Pap. ix. 10. ^ Calmet on Moses. * Bk. i. 14.
’’ Ewald, Hist. ii. 39-40. Martineau. Rit. ch. xvii.^ * 2 Chron. xxxi. 14.
A Book of the Beginnings.
238
east, identical in position with Shu-Anhar, who kept the gate
through which the sun went to the eastern horizon. Shu is the
personified bringer, the turner, turner-back-, and returner, the goer
to and fro, all of which meanings are found in the Hebrew aiei.
Shukal is the lion, the fierce lion. Shual, the underworld, grave,
pit, hell, the ^Bthiopic Siol, is the nocturnal heaven supported on his
head by ShU, as the starry light of it, its Light-in-shade. This is also
the nSsK' or sunken land, the underworld that Shu and Joshua led up
from. The gorge of Shu is said to be the dwelling of Neith; he is
hidden in the way of the gorge.^ Shu is called the En-pe or
Na-pe, rendered by Birch the leader of heaven.^ As Anhar is
the one who ascends, and NA means to descend, the En-pe is
further the leader of heaven who descends, as indicated by the
stooping position of Shu, the bearer of the sun, and its conductor in
the descent from the solstitial height. Shu is specially pourtrayed in
the attitude and act of holding up his hands aloft and bearing the
disk of the sun above his head. A hieroglyphic legend describes
him on the abime of the heaven, on the steps of the inhabitants of
Smen, where he “ afflicts the race of the wicked on the steps of
the residents in Smen.” In the same text he is identified with Ra
and Atum.® This portrait of Shu with hands uplifted was so well
known that in the porcelain figures the modellers have frequently
figured him with hands elevated and the solar disk omitted. Shu
holding his hands aloft and supporting the sun, which is saluted by
eight cynocephali, typical of the region of SMEN, as he stands on
the steps of the residents in Smen, the region of preparation, puri¬
fication, establishing the son in place of the father, Shu-Anhar instead
of Ma-SHU, is the original of Moses on the top of the hill in Rephi-
dim, holding up his hands until sunset whilst Joshua discomfited
Amalek in the war that went on for ever.
One of Shu’s titles is Shu-Kebion, Lord of Tebut, rendering
victorious his arms. Tebut (Tebhut) is the winged solar disk, the
sun above the horizon. The Keb is the corner, the turning-point;
and Kebion, where Shu rendered his arms victorious, is the Hebrew
Gibeon upon which the sun stood still while the arms of Moses were
held up, and those of Joshua were victorious. The sun supported by
the arms of Shu-Kebion is in the Hebrew version up-borne at poise on
Gibeon. The word Chabion (p'an) is used by Habakkuk ^ in the
description of the god coming from Teman, the luminous emanations
of his hand being the Chabion of his power. This has been translated
the HIDING and the tent of his power. The Egyptian Kab shows
it should be “the redoubling of his power.” In Teman,or the south,
the sun was in the very furnace and fiery-hornedness of its strength.
Gibeon or Kebion is the place of equinoctial poise and turning, the
^ Magical Texts, Records of the Past, vi. 123. • Birch, Gallery, p. 22.
^ Birch, Gallery, p. 22. ^ Ch. iii. 4.
Moses and Joshua. 239
recognized place and time of standing still. “ The sun stops himself
in the west.” ‘ He is prayed to prolonghis transformation. The chiefs,
one of whom is Shu, sang “ Glory to thee, arresting thy person." 2 At
this time, the standing still of the moon at the level is a fact verifiable
every harvest-moon, when the orb rises about the same time for
several nights consecutively and, as it were, stands still instead of
gaining on the solar time.
The Hebrew Ajalon is an Egyptian name recognized as Aaruna,
a topographical place found in a fragment of the “ battle of Megiddo” ^
as the valley of Aaruna. But Aaruna belongs primarily to the
celestial Aaru or fields of heaven.
In the Iroquois mythological astronomy each of the four cardinal
points was presided over by a spirit, and the name of the one who
presided over the West was Kabaun."* At the equinox began the
great battle of the lion-gods of the north and south against the
powers of darkness which got the better of the solar god in the
west, but were utterly annihilated in the east. These two were
fabled to keep the balance or libration of the scales, the level of the
equinox being the cross-beam, and were figured as contending on
the day of the battle between Horus and Sut, when it was “pull
devil, pull baker,” between the powers of light and darkness, one at
each of the two scales.
It was somewhat like the battle of the lion and the unicorn (Shu
and Typhun) fought up and down the garden ; theirs being in the
fields of the Aaru. The same conflict was depicted by the Dacotahs
as for ever going on between their two gods of the north and south,
Wa-ze-at-tah We-chas-tah (north) and Eto-kah We-chas-tah
(south), who battle for the supremacy of the world, and for warm and
cold weather, and will continue, like Jah and Amalek, to battle from
generation to generation for ever.® In this yearly “ set-to ” “ Shu and
Tefnut make charms to fascinate the zvicked conspirators" of Typhon.
“ Tefnut changes her shape into a club ” in the hands of Shu, and as
he smites them she cries, “ The cowards are upset by thy blows. I am
Tefnut, thundering against those who are kept on the earth (as the
lower region), who are annihilated for ever." “ She is like fire against
the wicked ones!' “ Back, back, ye damned. Shu resists, he prevails
against the zvicked ones ; ° ye wicked ones, the flames of Amen-Ra
are in his members!' In the Quichd and Hebrew versions the enemies
are driven out by the hornet. The hornet is the stinger, and the
name might be applied to variants of the stinger. The Serka in
Egyptian answering to the Hebrew nriv (Tzirgah) is the scorpion.
' This may help us to understand the hornet, for it was in the sign
of Scorpio, according to the Lion Calendar, that the great conflict with
* Ch. xvii. “ Ch. xv.
^ Lepsius, Dcnk. Abth. iii. Bl. xxxi. 6. 32, B. Schoolcraft, v. 409.
^ Schoolcraft, iv. 496. PI. 41. •’ Magical Texts, Records, vi. 119.
240
A Book of the BEGiNijfiNGS.
Typhon or Am-Melek began. ORION sets soon after the rising of
this constellation. There is a scorpion goddess, Serk, connected
with the four quarters.^ Very little is known of her. But SOTHis
was consecrated to her, and she has the style of Hert, the mighty.
She is not an evil goddess, so that when personified in her the
scorpion is on the side of the gods.
Sekhet vomits flames against the wicked to suffocate them. Tef-
NUT is like fire ; she gives her fire against them; and no doubt the
stinging scorpion of Serk helped to drive them out. The Magical
Texts mention the Scorpion, the great one of the sun, called the devouring
throat, which swallows.'"^ The scorpion of the sun is of course on the
side of the sun ; and this was impersonated by Serk, who stings and
drives out the lurking enemy from their holes. Now when Miriam be¬
comes Tzirag the likelihood is that she takes the shape of the
scorpion-goddess Serk, instead of becoming leprous.® The consort
of Kepheus is the Queen of /Ethiopia or Kush, and Moses is said to
marry the Kushite. The setting of the constellation of Cassiopeia,
the Queen of Kush, corresponds to the celestial position of the sun in
the Scorpion, and the Kushite Queen goes down then and there to
help fight the battle in the underworld. This, in one version,^ is
paralleled by the death of Miriam. Serk likewise means to end, to
be exhaled, which applies particularly to the Water of Mirian ! The
other occurrence takes place where Joshua and the Dog go to spy out
the land of Amalek and the Anakim.
The Samaritan Book of Joshua contains a good deal more of the
true mythic matter than the Hebrew version. Amongst other im¬
portant things, a war is described as having been carried on agaipst
Saubek, a son of Haman, called King of Persia. In the Ritual
Sebek is the capturer, as the crocodile-headed deity. The crocodile
was in later times so clothed with an evil reputation as the type of
Typhon that Sebek has also suffered—got mixed up with the de¬
vouring demon Am-t, the crocodile-headed. The monster Shesh-
Shesh is one-third crocodile. Saubek, ‘on of Haman, is Sebek, as the
crocodile of Am, the Am-t. In chapter thirty-two the speaker says,
" I have made my soul come.” The soul or shade thus constitutes him¬
self in the character of Sliu, the Saviour, who here saves the deceased
from the crocodiles. “ My father saves me from the eight crocodiles.
Back, crocodile of the west (A ni) ; / am not given to thee / Back, crocodile
of the east; I have crossed ! Back, crocodile of the south; do not gore me
with thy claw ! Back, crocodile of the north; I am the light of the eyes! ”
He is Shu. In the next chapter he asks, “Dost thou stop Shu.?"
This is the war of Joshua with Sebek in the Typhonian phase.
Shu and Tefnut are a form of the two lion-gods fighting against
the wicked, the Typhonian monsters, devils, giants, or bogies of the
* Wilk. Mat. Hier. 6o, A. - Records, vi. ii6.
Num. xii. * Num. xx.
Moses and Joshua. 241
human childhood, who dwelt in darkness and waylaid the passengers
in death or by night.
Rephidim denotes the region of gloom, terror, the dead, the giants,
the Apophis or giant in shape of the dragon. It was at the level
called the plain, like the Egyptian RUSTA. Then and there came
Amalek, and fought with Israel in Rephidim.* The place is otherwise
called Massah and Meribah. In the blessing of Moses ^ we read, “ And
of Levi he said. Thy Thummim and Urim be with thy Chasid (n'Dn)
whom thou didst prove at Massah, and strive with at the waters of
Meribah.” The Chasid is the turner-back. Khesf (Eg.) means to turn
back and return in spite of all opposition. This was what Sl-IU did as
Anhar, and Moses through Joshua. On the journey there are two
particular places of trial and strife, Massah and Meribah. Meribah is
Egyptian for the celestial inundation. Meri is heaven ; bah the
inundation. In one reference ® the two are fused together ; in the
other they are apparently distinct.^ Both are right according to the
myth. In the Ritual the two chief places of trial are in the west, and
in the crossing of the waters of Meribah one of the formulas to be
recited four times by the soul that wishes to awe the monsters, is, “ I
am Bahu the Great ! ” ® that is, he personates the god of the inun¬
dation (Meri). Am is the west, and at this point one of the worst
Typhonian monsters and liers-in-wait for souls, is the crocodile, ex¬
pressly called the crocodile of the west, the Ament. “ Back, crocodile
of the west, livvig off those who are never at rest." ® Massah (hdd) is
the place of terror and dissolving with fear. The type of this terror
in the west was the devouring demon, called the crocodile. In Egyp¬
tian the name of the crocodile itself is Masuh,’' or Emsuh. Where the
devourer as Masuh waited in the west, was the first place of trial for
the dead, who were weighed in the .scales there, by the seven chief
powers (seven devils also were there), at the arm of the balance on the
day of trial.® It is designated the “Angle OF THE WEST,” where
Typhon as Baba the beast was the watcher.® Amalek is described
as the lier-in-wait; he is synonymous with Am (Eg.), the ruler and
devouring demon of Hades.
The crocodile as Am, or the devouring Emsuh, was stationed here
in the Ament, the region of Amalek. This is the Hebrew place of
trial, called Massah, or, without the point, Masah. When the
imagery is found in the Book of the Dead it has been rendered
more remote because applied to a sort of spirit-world ; the basis,
however, is always astronomical, and the main features may be identi¬
fied in the various planispheres. The Crocodile of the West, for
'instance, is a constellation lying across the three decans of Scorpio
* Ex. xvii. 8. * Deut. xxxiii. 3 Ex. xvii. 7.
^ Deut. xxxiii. 8. * Mag. Pap. Records, x. 149. <» Rit. ch. xxxii.
^ Birch, Dictionary, pp. 424-5. ^ Ch. Ixxi. “ Ch. xvii.
I Sam. XV. 2.
VOL. H.
242
A Book of the Beginnings.
facing the south, on the downward road of the sun.^ The crocodile
which fed on souls as they entered the dark river in the later phase
of the myth was the swallower of the setting stars in the earlier.
The Hebrew version is more plainly zodiacal than the Ritual, and
either it was not written for the dead, or it was rewritten for the
living.
Hor-Apollo says the Egyptians “ denote a rapacious and inactive
man by a crocodile with the wing of an Ibis on its head, for if you touch
him with the wing of an Ibis you will find him motionless.” ^ In the
magical texts a crocodile, carrying a feather on its head, sits on a
particular-shaped wheel, inside of which is an uroeus serpent: a legend
calls it “ the turner-of-destntction-crocodile, that which nurtured by im¬
purity ; the great truth, burning its enemies by the entire revolution of
its hole in Karrt ”—the abodes of the damned. Shu is denominated
the Repeller of Crocodiles. “ Thou repellest the crocodile, coming out of
the abyss, in that name ivhich is thine of Repeller of Crocodiles." This is a
type of Am or Amalek as the devourer, in the form of a crocodile.
After the battle, “ Moses built an altar, and called the name of it
Drmm Jehovah-Nehs (or Nes).” The Egyptian Nusa is a pedestal
or stand on which the Nile was represented; a kind of throne or
seat, as the Nusa is the hinder part or back side. He erected a
Nusa for Jehovah or Jah because, as he said, it figured his throne
or seat, he who, as god of the hinder part (which was shown to
Moses), the lower region from the west downwards, warred with
Amalek from generation to generation, or from time to time con¬
tinually. The Egyptian Teru, time, denotes the two times of
the circle in which the battle was fought from year to year. In
connection with the Nile-stand or NuSA it may be noted-that
the Jad (Ex. ii. 5), stands for one side or bank of the Nile. Also
one of the titles of Shu is connected with the stand which in one
form is the Nusa. " Thou comest here Jipon thy stately stand, in
that name which is thine of Being in thy Stately Stand'.' ® Shu was the
stand, altar, Nusa, or hand which uplifted the sun and figuratively
supported the solar god, whereas Moses is said to have reared an
altar or stand. There is the same choice of stand or standard in the
Egyptian Am-AAT as in the Hebrew Nes.
The Avars of the Lord are also found in the fifth chapter of the
Book of Judges, as the subject of Deborah’s song, which is a very pre¬
cious page of the Hermean lore, and indeed one of the few fragments
in the early books of the Old Testament which possess any intrinsic
value. That these are the wars in heaven is shown by the kings who
came and fought. “ They fought from heaven ; they were the stars
in their courses that fought against Sisera.”^ In this version the river
that takes the place of Jordan, the Red Sea, the Vaheb of Suph,
‘Drum. P). 2 ii.8r.
Miigtc Pap. p. ii. 4. ^ jud V. 20.
Moses and Joshua. 243
or Pool of Pant, is the Kishon. “ The river Kishon swept them away,
that ancient river, the river Kishon ; ” Deborah sings the song of
triumph instead of Miriam or Tefnut, and Barak the lightener is
the hero in place of Shu the Light-in-shade. Sisera may be paralleled
with the Shesh crocodile, and with Saubek, or the original of all,
the Crocodile of Darkness, whose image is figured across the west,
the place of execution, where, in the Hebrew myth, Sisera is cap*
tured and executed. There is an Egyptian version of the myth, in
which the woman is the subduer of the evil one. Isis is depicted in
the act of piercing the head of a serpent. In other pictures it is the
crocodile, She.sh, whose head is being speared, as in the vignettes to
the Ritual, and according to Diodorus it was Isis who subdued Typhon
at the battle in An (Ant or Antaeus) in the north. The piercing of
the Shesh by the woman takes the shape of the nail driven through
the head of Sisera by Jael.
Moses was only to see the hinder or backward part belonging to
the God, the“AKAR.” This, when applied to a personified deity,
is repellant and needlessly gross. But that is not the meaning. The
Akar, in Egyptian as well as Hebrew, is the Hades, the lower region,
left side, hinder part, west and north. The Au-kar is the nether place.
Moses, as conductor, was only to see the Akar ; except in a glimpse
of the promised land on the mountain-top, he was not to behold the
glory of the Lord in front, nor see the sun upon the horizon of
the east.
The general idea in the “ Book of the Hades ” is that the earth in
the west opens and swallows the sun, the gods, and the souls that
accompany the luminary below. The goddess Athor, regent of the
western regions, received the dead in the west as the spotted cow.
The west is also designated “ the good west (who) holds out her arms
to take thee!' ^
At sunset the earth is said to stretch her arms in the western
horizon to receive the god in the embrace of his mother, and in the
Mesak or breeding-place he prepares the fresh generation for his new
birth next morning. The same process applies to the annual sun.
“ Oh, enter (or issue from) the east. Come from the belly of thy
mother.” ^
The Qorak of the Psalmist belongs to this Akar of the under¬
world, and this is the place said to have been made by Moses, who
dug a deep pit in the land of Gad, in which he confined the evil
demon Karun, who was only permitted to issue forth and plague
the Israelites when they sinned.*^ Karun is the Arabic form of the
Hebrew QORAK. In Egyptian Kar-un would denote a being of the
Kar or hole. There is such a being in the Ritual, called Akar, the
viper of Typhon.
Moses was the typical lawgiver in Israel, and the astronomical
‘ Rit. ch. cxlix. Vignette. ^ Book of Hades. ^ Pirke, R. Eliezer, C. xlv.
R 2
244
A Book of the Beginnings.
character of the lawgiver spoken of in the blessing of Moses can be
shown by reference to an Egyptian planisphere. “ Of Gad he said,
Blessed be he that enlargeth Gad ; he dwelleth as a lion, and
teareth the arm with the crown of the head,” and “he provided the
first part for himself, because there in a portion of the lawgiver was
he exalted, and he came with the heads of the people, he executed
the justice of the Lord, and his judgments with Israel.” * It is the
same typical lawgiver 2 in another passage, “ The princes digged
the well, the nobles of the people by (the direction of) the lawgiver,
with their staves.” And in another of these most ancient fragments
to be found in the Hebrew collection it is said, “ The sceptre shall not
depart from Judah, nor a lawgiver from between his feet, until Shiloh
come.” ® The name of this lawgiver is derived from the Hebrew
Cheq, a decree or thing appointed and established, a limit, bound
or boundary, a circle, a law. Cheq is identical with Khekh, the collar,
and Khekh, the whip-symbol of rule and the ruler. The Khekh
is also the balance or equinox, where the circle was completed.
The first law-giving depended on recurring cycles of time, and certain
stars and constellations were the celestial lawgivers and angels.
The Khekh of the equinox was ruled by the lion-gods, Shu and
Anhar, or Shu in his two characters, who pulled at the ropes of the
scales until Horus, the coming Shiloh, had conquered Typhon.'*
Drummond showed from his point of view that this Lawgiver in
Israel was the constellation of Kepheus, king of ^Ethiopia, or
Regulus, who is represented as a man with a crown on his head
and a sceptre in his hand. In the description of Gad it is said he
dwelleth as a lion, and teareth the arm with the crown of the head.
Kepheus, the crowned and sceptred Lawgiver, according to Columella,
rises on the 7th of the Ides of July, and in the course of a few days
he comes to rise under the sign of the lion, and continues to be the
paranatellon of Leo, until the sun enters Scorpio. Drummond was
right so far, but had not the Egyptian origines for his court of appeal.
The Arabians called this constellation both Cheic, the ruler or law¬
giver, and Keiphus. Now, when the sun was in the sign of the lion,
Kepheus was visible very low down in the northern hemisphere, at
the same time Leo was hidden in the solar radiance. Thus Kepheus
took the place of Leo as guide of the sun, or indicator or lawgiver,
the Regulus in person, as the paranatellon of Regulus the star (Cor-
I.eonis) in the lion, and, being so low down in the northern hemi¬
sphere, he may be described as seen under the feet of J udah or the
lion. In one Egyptian planisphere reproduced by Kircher, the figure
of Shu-Anhar, as Kepheus, fills all three decans of the Waterman.
He wears upon his head the two ostrich feathers which read Ma-Shu ;
in his stretched-out right hand he holds the sceptre or rod, and in his
I Deut. xxxiii. 20. 9 Num. xxi. 18.
Gen. xlix. 10. * Rit. ch. xvii.
Moses and Joshua. 245
left he grasps the Arrow. He is pourtrayed in his marching martial
attitude, and, as a paranatellon of the lion, is' literally the Lawgiver
between the feet of the Lion of Judah.^ Kepheus, the lawgiver, be
it understood, has two stars. One is Regulus, the heart of the lion,
the other, the northern constellation.
The Chaldean astrologers predict that if the star of the great lion
(qy. the great star of the lion, i.e. Regulus) be gloomy, the heart of the
people will not rejoice. That was one type of the Lawgiver.
In their astronomy the sun was designated the star doubly great
and doubly little. He was the doubly-dependent on Regulus, for
Re Zulus marked the solstices in the Sign of Leo and Aquarius.
The sun was the doubly great with Regulus in the lion and the
doubly little with Regulus in the Waterman. Thus Regulus was
the double support of the sun in its two extreme aspects; he
was represented by Kepheus or Shu-Anhar, and the dual form
of the lion called the twin lion-gods. Here we have one of those
things which tend, at first sight, to make Asia look older than
Africa; the oldest forms of words being frequently found outside
of Egypt. Nevertheless this is the superficial view. Language
had gone on developing and modifying more in that land after
the migration, that is all. It is evident to me that Kepheus or
Kefu is the lion-god Shu, and his name of Shu is the worn-down
form of Kefu. We know that the feather Shu is found with the
value Khu, and the U is the earlier FU. Shu can be identified by name
with Kepheus in his character of Kafi, the Ape. Also Shu, who appears
in the Persian sphere with a crown upon his head, is depicted in the
monuments bearing on his head the hinder part of the lioness called
the Khepsh, and this symbol may supply the name of Kepheus.
The Khepsh denotes the north, the hind-quarter, the Heaven supported
by Shu. Mars was the planetary type of Shu, and the Twins of the
Zodiac are the sign of Shu in the dual character of Shu and his sister
Tefnut, a form of the lion-gods as male and female, but no explana¬
tion has yet been offered of the constellation Kepheus being one of
the types of Shu. This belongs to his Sabean and pre-solar character
as the son of Nun before he became Shu-si-Ra. He had a dual sol¬
stitial function earlier than that of ruler of the equinox, and he can be
identified astronomically as the God of the North who rises figuratively
under the lion and is a ruler of the south, the two characters corre¬
sponding to the upper and lower lands and heavens.
When the sun was passing through the sign of Aquarius the
^ constellation Kepheus, or Regulus, arose with his consort, Cassiopeia,
Queen of ^Ethiopia, as the attendant of the sun through the abyss.
The sun is said to be “ forced along by the conducting of Shu.”
“ Shu is the conqueror of the world in Suten-khen ” the celestial
' Drummond, PI. 3.
- Ch. .wii
A Book of the Beginnings.
246
Bubastis, the royal birthplace, and the great chief in An, another
name of the solar birthplace.
In the lower heaven was the place of judgment in the northern
quarter, which included the sea-goat, waterer, and fishes. And of
Gad it is said he provided the first part for himself; a portion of .the
lawgiver, or ruler of the north, that is. Gad occupied the first part of
the northern quarter, the first of the water signs. The stars of Gad
are still found in Capricorn, the sign called Gadia by the Chaldeans,
Gadi by the Syrians, Giedi by the Arabians. Rabbi Solomon and
others state that Capricorn was the sign of Gad in Israel, as is shown
by his being ceiled or celestialized in the first portion of the lawgiver,
Kepheus. The Well celebrated ‘ was evidenfly in the portion of the
lawgiver that began with Capricorn and ended with the Fishes. The
Well answers to the Pool of Per.sea and water of life to be found
in the Waterer or in An (fish) of the final zodiac. The Law¬
giver was to remain until Shiloh came. Shu was the support of
heaven until the sun-god was reborn from the abyss. Then the
Osirian, in the character of the young god, at this point says, “ I tell
the great whole of Shu.” - This being the place where the duality of
Shu, and of Osiris respectively, became unified ; the place of the after¬
birth. The Egyptians, says Plutarch, celebrate the festival of her
(Isis) afterbirth, following the vernal equinox.^ The afterbirth was
the second Horus, the Egyptian Shiloh, or Sherau, the adult son,
with the determinative of thirty years of age. One meaning of the
word Shiloh (nSc’) in Hebrew is ‘‘the afterbirth.” The Shiloh, or
Sherau, the adult son, was the younger Horus or the one who came
with peace. In the solar myth of Atum this imagery is equinoctial;
the Shiloh was born at the vernal equinox. But the Egyptian sacred
year began in July with the sun in the sign of Leo, and it is there in
the Egyptian planisphere that the symbolism of Jacob’s description
is visibly present. The Shiloh was to come, “binding his foal unto
the vine, and his ass’s colt unto the choice vine; he washed his
garments in wine and his clothes in the blood of grapq?, his eyes
red with wine and his teeth white with milk.”
The imagery is extant in the sign of Leo, where there are two
lions and a whelp, together with the figures of an ass bridled and a
man leading a horse to tether it to the Vine, a constellation found in
Virgo with branches reaching over into the sign of Leo.* The vine
and wine (Arp) are synonymous with the Repa, the heir-apparent,
the gracious child Horus, who was conceived of the virgin mother, on
this side of the Zodiac, as the branch of the vine, or the grapes, to
be reborn of the genitrix in the sign of Pisces on the opposite side.
The vine or tree constellation is figured in the three decans of Virgo ;
the virgin goddess bears seven ears of corn, and it may be noted in
* Num. xxi. 17. “ Rit. ch. Ixxviii.
® Of Isis and Osiris. ^ Drummond, PI. 3 and 16.
247
Moses and Joshua.
passing that there is or was a fresco in the church Bocca della Verita
at Rome, in which the goddess Keres was pourtrayed shelling corn,
with Bacchus squeezing grapes to provide the elements of the
Eucharist for a table below.'
The dual character of the lion-god Shu or Kepheus is repre¬
sented by the double lion of Judah, and it is now suggested
that this dual lion of Judah is identical with Shu and Anhar, and
with Kepheus, who is represented as the lawgiver, by the star
Regulus (Cor-Leonis), in the lion, and by Regulus the constella¬
tion Kepheus in the north, who brought in the solar Shiloh or sun
of he resurrection at the time of the summer solstice, as Tammuz,
Duzi, Adonai, or the child Horus, and the Horus of the resurrection
or of Easter at the vernal equinox. According to the Hebrew law,
no man was allowed to enter in at the south gate of the Jewish sanc¬
tuary, that being the gate of entrance for the Lord.* The gate of
the south was at the beginning of the Egyptian sacred year, with
the sun in the lion, or, in another calendar, in the crab ; not at
the place of the spring equinox with the month Nisan. The gate is
made eastward by the Prophets on behalf of the Repa, or prince, who
was Horus REDIVIVUS. These two points in the south and east are
indicated by “ the Lord came from Sinai ” (and) “ shined forth from
Mount Paran ; ” ^ also," God came from Teman (or the south) and
the Holy One from Mount Paran.” ^
The birth of Moses is associated with the lion in Hebrew
tradition.
Albiruni observes that the birth of Moses, according to the report
of the Jews, must have coincided with the rising of the “ tooth of
Leo ” and the moon’s entering the “ claws of Leo.” " Cor-Leonis,”
he says, “ rises when Suhail (i.e. Canopus) ascends in Alhijaz, Suhail
being the forty-fourth star of Argo Navis, standing over its oar.” ®
Moses can also be identified with Regulus and Kepheus the law¬
giver, by means of a description in the book of Isaiah.® “ Then he
remembered the days of old, Moses (and) his people (saying). Where
is he that brought them up out of the sea w'ith the shepherd of his
flock?” The "Shepherd of the Heavenly flock,” the Babylonian
" Sib-ZI-ANNA” is, according to M. Oppert, the star Regulus.
Other Assyriologists say it is a name of Mars. It may be both,
as Mars is also the planetary type of Shu, the Egyptian heaven-
bringer.
Again, we shall find the character of Shu represented by Moses,
who is the registrar of the different stations in the wilderness,^ and is
* Conway, Demonology and Devil Lore, v. 2, p. 245.
“ Mishna, Treatise xiv. ch. iv. 2.
® Deut. xxxiii. 2. ^ Hab. iii. 3.
* Chronology of Ancient Nations, pp. 345 and 347. Translated by Sachau.
London, 1879.
Ixiii. II.
’’ Num. xxxiii. 2.
A Book of the Beginnings.
248
credited with being the inventor of the divisions of lands,* that is
primarily in the chart of the heavens. Shu is the Egyptian word for
the division of land; the Shut or Sheft being a section. The earliest
division is that of Shu, light and shade.
As before said, the feather of Shu reads both Ma and Shu, light
and shade ; he being a god of light and a light in shade. This dual
personification is marked in Moses. Nothing proves his identity with
Shu (light-and-shade) more than the description of his changefulness
from light to dark, from glow to gloom.
Before Joshua takes the place of leader Moses is the light-and-shade
in one, and changeful in appearance as the feather, or the sheen of
shot silk. In the A. V. and other Protestant versions ^ Moses is said
to have put on a veil, in order that he might hide the splendour
reflected in his face from the divine presence. The Seventy and
the Vulgate represent him as putting on the veil, not whilst he is
speaking with the people, but afterwards, to hide, not the glor}'^,
but its vanishing away, and as wearing the veil until he
returned to the presence of the deity, and the splendour had once
more visibly rekindled. “ When Moses went in before the Lord
to speak with Him he put off the veil until he came out.” “And
Moses put the veil upon his face again, until he went in to speak
with Him.” 3 The character permutes and alternates like that of
Ma-Shu.
The astronomical chapter ^ of the twelve signs or twelve tribes in
which the description of the lawgiver occurs precedes the death or
disappearance of Moses. He is said to ascend Mount Nebo, whence
he vanishes. In the mapping out® Nebo is in the territory assigned
to Gad. The passage ® reads literally, with the English put back¬
wards to parallel the Hebrew,
psD ppnD np'?n 'd ki'i
the distinguished one | the Law-giver | the acre of | (was) there | because | for himself | the first | And he saw
[or the field] part
The Rashith or point of commencem.ent for Gad was identified by
means of the Lawgiver, because it was in the first part of his area
or field. The “ fields of the Aahru ” (Eg.) is an expression for the
celestial divisions. The sign of Gad is the Goat, and in that was
the supposed burial-place of Moses, identifiable by means of Mount
Nebo in the land of Gad.'^ The Nebo, where Moses dies or trans¬
forms into Joshua, answers well to the Mount of the double earth,
the Mount of Nub-Tata an Egyptian god. The place of Nebo can
be identified in the Hermean Zodiac, where the Goat is Anubis,
* Artapanus. Euseb. Praep. Ev. 9. 27. 2 Ex. xxxiv. 33.
Ex. xxxiv. 35. Deut.xxxiii. * Num. xxxii. 3. ^ Deut. xxxiii. 2r.
regrets that he is unable to find room for a section in which
the stations and districts of the Israelites are compared with the chart of the
hejwens, more particularly the Hindu, Chinese, and Arabic chart of the twenty-
eight lunar mansions.
249
Moses and Joshua.
one of whose names is Nub (Sut-Nub). Also Capricorn, the sign
of Sut-Anubis, was called the domicile of Saturn, the star of Israel.
The great dog was a type of Anubis, one star of which constellation
was called the star of Isis, and Anubis in the Goat rattles the
sistrum of Isis.^ Now in the lion-calendar, when the sun entered
the sign of the Goat, the great dog and the dog Procyon were both
setting. Here was the grave of the Lawgiver, whether called Kepheus
or Moses. Here Kepheus was no longer visible ; it was the time of
his transformation, or descent, for the constellation Argo sinks beneath
the horizon when the sign of Capricorn arises. The pilot, who was
SI:v, in the forepart of the boat, and the rudder, are visible in Egypt.
Shu-Anhar is the god dwelling in the divine barge or Argo, who
stands at the prow to strike the Apophis monster of the darkness
and the deep, and who, in his triumph, darts his spear against the
serpent, when it rears its head to swallow Ra. Nebo, being in the
first water sign, also marks the two truths of land and water as they
are indicated in the Persian sphere at the place of the equinox in the
Scorpion. Nebo is in the plains of Moab. Mu-ab, as Egyptian,
reads, “opposite the water.” The place was opposite the water
which Moses did not cross. He was buried on the boundary. The
picture of the devil disputing with Michael about the body of Moses^ is
curiously like the dispute and settlement of the boundary of An between
Sut (Satan) and Horus, in the Inscription of Shabaka. When the Sun
arrived at the place of the western equinox it entered the domain
of Typhon. It was there that Typhon tore Osiris into fourteen parts
—the fourteen lunar houses answering to half of the zodiacal circle.
No one knew where Moses was buried, but the devil claimed posses¬
sion of his body, and contended for it with Michael, as Typhon
contended with Har-Makhu, Har of the two horizons or of the
equinoctial balance, level or plain. At the autumn equinox, our
Michaelmas, the dip of the scales was in favour of Typhon.
In the Mythos the sun is received at evening or in the autumn
by the Goddess Hathor at the mountain of the west. She is the
habitation of Har, the son. The god re-enters her womb to be
buried and reborn. This, too, was the burial-place of Moses, who,
the Scripture says, died in the land of Moab, AL PHI-Jehovah
Pm, of course, denotes a mouth, and the Peh (Eg.) sign
of the female hinder-part will explain the rest. He entered the
mouth of the Void, the Bahu, or Peh of the north, as the sun entered
the Peh or Khepsh, carried on the head of Anhar, the Akar or Pit,
said to have been dug by Moses.
' “ The mouth of the well has swallowed him up ” is a Hebrew saying
of the underworld. The well is the Tepht (Eg.), the void or abyss,
and the mouth of Jehovah as the feminine divinity may apply, the
horizon or RU being the mouth, but the mouth of the male god can
' See Plate. - Jude, ver. 9.
A Book of the Beginnings.
250
by no means supply a figure of the entrance to the underworld.
The goddess received the sun, the sun stood still. Moses was buried
in the west, opposite to the water, or in the first water sign, and in a
famous Hawaiian legend of Hiaka-i-ka-poli-o-Pele we find the goddess
as the one of the two divine sisters who receives the sun—“ i ka midi
0 Hea ”—over the pool or estuary of Hea ! It is related that when
Hiaka went to the island of Kauai to recover and restore to life the
body of Lohiau, the lover of her sister Pele, she came to the foot
of the Kalalu mountain shortly before sunset, and on being told
there would not be light long enough for her to climb it and get the
body out of the cave, she prayed to her gods to keep the sun
stationary until she had accomplished her purpose. The prayer was
heard, the sun stood still; she climbed the mountain and received the
body.^
The Abyss in this myth is the ESTUARY OF Hea, the same as in
the Assyrian Cosmogony. The two sisters are likewise the same as
in the Egyptian mythos. In the invocations of Isis and Nephthys
Isis says to Osiris, “ I am thy double sister.” Ra joins himself to
his double mother.^ One of the Ptolemies calls himself the beloved
of the double (divine) mother, otherwise the two sisters.
The passage of the sun in the Goat was marked by the temporary
setting of the river of Aquarius. Hence, perhaps, the fable of
crossing the Jordan dryshod. Next month, when the sun entered the
sign of Aquarius Kepheus again rose, and the Lawgiver was visible as
supporter of the heaven. This is Shu-Anhar with the Khepsh on his
head, the type of the hinder part and sign of attainment, of reaching
and arriving.
This re-arising of Kepheus corresponds to the role of Joshua
after the death or transformation of Moses. “ The permuta¬
tion or transformation of Israel,” says the Kabala Deniidata^ “is
Mashu ; ” the true doctrine. The God of the Asar was represented
by the transforming twins, Moses and Joshua, Moses being here
recognized as the one through whom the Deity was dually mani¬
fested. “ I am the great whole of Shu,” says Osiris in the Ritual.
The Hebrews gave the prominence to Moses. In the Ritual the
sun of winter is said to transform into a cat. “ I am the great Cat,”
says the Osirian, “ which is in the Pool of Persea, in Annu, the night
of the battle made to bind the wicked ; the day of strangling the
enemies of the universal lord there, the great cat which is in Tattu,
in the Pool of the Persea, placed in Annu, is the sun himself, called a
cat. For it is like what he has done ; he has made his transformation
into a cat.* OR it is Shu making the likeness of Seb,” (Time). Shu
was the earlier lion-god, and his was the true transformation into
the cat-lion or leopard. In heraldry the leopard represents those
\ Fornander, v. i. p. 100. 2 Obelisk of Hatasu.
’’ "• 305- “ Ch. xvii. Birch.
251
Moses and Joshua.
warriors who manifested the utmost boldness and suddenness in attack ;
the promptitude of power is typified by the leopard. Our English
lion is drawn leoparded like Anhar: it is the lion of the north.
Further a young lion is called a cat-lion, and it was in this region
that the sun was catted or brought forth as young. Here Anhar
becomes the lion-supporter of the sun, on the opposite side of
the shield to that of Shu, and as the sun in Anrutef most needed
support, Anhar was made the great hero of the twin lion-gods who
conducted the sun up out of the very pit.
The total of all that we are here contending for is confessed in
the name of the veil with which Moses concealed his face. It is
the HDD, one Hebrew rendering of Ma-shu, the Two Truths, the
light and shade of the feather. Nowhere in the Hebrew writings
is a veil called Masuh or Mashu, except the one worn by Moses,^
“and this Ma.SHU as a veil,” says Gesenius, “ cannot be explained
on philological grounds;” as the reader will see, it can on the
mythological grounds. The MaSHU represents the permutation of
Ma changing into Shu, or the passage of the sun into the domain
of Shu, the shade and veil; this the Ritual designates “ making
his transformation'^'^ Mashu (Eg.) means to turn, just as the
changing of Moses is indicated by the Mashu, called the veil.
In the Avesta there is a mountain named Ushidarena said
to possess pure brightness—the glory and kingly majesty where¬
with Yima the first man was endowed until his fall. From this
mountain the fabulous kings descended, and it is a Parsee doctrine
that kings and rulers Originally came down endowed with a peculiar
brightness from heaven. So when Moses came down from the
mount the skin of his face shone with such splendour they were
afraid to come near him.^ In keeping with this symbolism of Shu
and Anhar, light and shade, are the instructions for building the
arks or tabernacles (hdd) for the Feast of Tents celebrated on the
fifteenth of Tizri, the first month of the civil year.* We learn from
the Mishna^ that a Succah or ark was not valid unless it conformed
to certain rules, or as the words are, “which had more sun than
shade.” It was to be erected equally in sun and shadow; the part
open to the rays of the sun was to exactly balance the shade of the
covering, because it was emblematic of the equinox, the balance of
light and shade, the level of the two heavens of Shu and Anhar,
Moses and Joshua, or Ma-Shu. This ark was likewise the Double
Abode of Ra, which was typified by Ma-Shu, the light and shade in
one personification. The dual meaning of Shu’s name as Light and
Shade is reflected in the legends that tell of Moses being the first
^ Ex. xxxiv. 33, 34, 35. - Ch. xvii. Ex. xxxiv. 30.
* The Jews celebrated their New Year’s Day in London, in the year 1876, on the
17th of September, and in 1880 on the 6th of September.
^ Treatise, Succah, ch. i.
252
A . Book of the Beginnings.
teacher who set up gnomons to measure the light by the length
of the shadow as a mode of time-keeping. Shu, as the father of Seb,
is the progenitor of Time.
We have now arrived at the point of time and place where the
scene of transformation occurs—at the time of the winter solstice (in
the Ram calendar), the turning-point of the lower heaven. Shu
does not die : he makes his transformation into Anhar. Moses passes
into or permutes with the character of Joshua. Not until he has
obtained a glimpse from Pisgah as did Shu, if we may judge by what
the Osirian says in this place : “ The Osiris has seen the sicn bom in
the star, at the thigh of the great uoater ; ” ^ that is, seen it pass into the
keeping of Anhar or Kepheus, who takes up the conductorship noose-
in-hand, or with the later sceptre of the lawgiver.
In the Ritual the stars or planets are described as hauling the sun
along with ropes, the ropes having a noose to them. When the
winter sun was low in the nether world by night, or in the winter
signs, men looked up at the starry movers through the heavens that
retained all their light in their lustre, and never slackened in their
speed, as did the sun ; and their thought was, “ Pull him along, you
glorious goers through the dark. You swift-winged Mercury and blood-
red Mars, haul away at the ropes of the sun.” “ 0 conductors oj
the bark of millions of years ! led through the gateway, clearing the
paths of heaven and earth ; accompany ye the sotds to the mummies.
Your hands are full, bearing your ropes, yotir fists holding the coils!' ®
Again, the Osirian, or soul of the deceased, says, “/ make the haul op
thy rope, O sun!' ® I do not fall at the toiving of the sun!' ^
One starry image of Shu was Mars marching with his noose in
hand and forcing the sun along; for the Ritual® says, “ The sun is
forced aloiig by the cond7icting of Shu, who gives blasts of flame from his
mouth!' Shu, then, with his noose is identifiable with the Sun-Catcher
of the Maori, Polynesian, and North American Indian myths. The
myth of catching the sun is that of measuring time. Until the revolving
orbs were tethered, or time was spaced out, there was no reckoning for
men to go upon.
In the Mangaian legend Maui (the Egyptian alter ego of Shu)
set about tethering the sun to regulate his movements and time him.
He plaited six royal nooses, and placed them at six difierent aper¬
tures which the sun passed through on his path, and eventually
caught him and held him tight, and fastened the end of his rope to
a rock. Ra agreed that in future he would not hurry through heaven
so furiously fast. Maui slackened the nooses, but Ra still wears them,
and they may be seen hanging from the sun at dawn and evening.®
The same story is told in the Samoan Islands. There was a man
who set himself to build a house of great stones, to last for ever.
Rit. cli. xvii. ^ Ch, Ixxxix, ^ Ch. xxxix.
^ Ch. cii. 5 Ch. xvii. c Qjn^ Myths and Songs of the Pacific, 61-2.
Moses and Joshua. 253
But he could not get it finished, the sun went round so fast. At last
the Itu, or Atua, caused the facehere creeper to grow. With this the
man made a noose and caught the sun. Then he built the house.^
The Ojibwas have the same tale of catching the sun in a noose of
red metal cord. When it had been caught, the animal world was
in a state of consternation. The dormouse at last nibbled the cord
in two, which set the sun free.- The Dog-rib Indian legend makes
the mole the deliverer of the ensnared sun.
In the Ute mythology the passage of the sun across the heavens in
its appointed course is described as being the result of a fierce con¬
flict between Ta-Wats, the hare god, and Ta-vi, the solar god.
Once on a time, or rather before time was, the sun was accustomed
to roam the earth at will and without bounds. At one period he would
come so near to men that they were scorched ; at another he con¬
cealed himself in a cave, and they nearly perished during the long
night of his absence. Then Ta-Wats took the matter in hand, and
determined to subdue and tether the erratic solar god. After a long,
long journey, he came to the edge of the earth and waited patiently
for the wayward Deity. When the sun arose Ta-Wats aimed an
arrow at his flaming face, but it was dissolved by his burning breath
before it could reach him. He shot arrow after arrow all in vain,
until one only remained in his quiver. This was the magical arrow,
never known to fail. This he baptized in a divine tear, and shot it.
The arrow struck the sun full in the face, and the wayward god was
conquered. He was now compelled to appear before the gods in
council to receive sentence. This council condemned him to travel
across the firmament until the end of time, in one appointed and
determined course, by which decision the days and nights, the seasons^
the years, with their lengths and recurring periods, were established
for ever according to the solar chart.^
In addition to identifying the tetherer of the sun with Maui (Shu),
it may be noted that Wat is an English name of the hare; Skhat
in Egyptian. The hare-headed Kukufa sceptre is a most ancient
emblem of sovereignty, and it bears on it the feather of Shu.
The Vignette to the Abode, chapter cl. of the Ritual, shows a hare¬
headed god with bow and arrows. The arrow is still another symbol
of Shu; one of its names is the Kesr, the turner-back, and it keeps
its character in the Ute myth. Also the Divine Tear is an Egyptian
type of creative power.
The bow of Seb is the circle of time, of starry time. The first
drawer of this bow, and maker of the earliest circle of time, was the
'Great Bear. By aid of these facts we can interpret the tradition of
the Laps, who relate in their mythological epic the feats of Pawin
^ Walpole, Four Years in the Pacific^ ii. 375.
® Schoolcraft, Oneota, p. 75.
3 Prof. J. W. Powell, in Nattire^ Jan. 29, 1880.
2 54 A Book of the Beginnings.
Fame, the mighty hunter and bowman, an obvious form of Shu-
Anhar, also called like him the “ Son of the Sun,” as well as the off¬
spring of Kalla. This Nimrod of the far north is represented as
hunting along with his fellow giants, and using the Great Bear for
his bow. With thifi bow he pursues and tames such celestial stags
as Jupiter and Venus, the “ colour-changing hind,” in the constella¬
tion Cassiopeia. The bow of the Great Bear was the primordial bow
of Seb, or time, the first circle of the year. By means of this the
primitive observers could reckon the number of years in the revolu¬
tions of Jupiter, Venus, and the other planets, which enabled them to
establish planetary time. Thus Pawin Fame drew the bow of Seb in
its primal shape ; and the bow with which he tamed Jupiter and
Venus was a type similar to the noose of Shu, who made the “ like¬
ness of Seb,” and of the facehere loop in the Samoan mythos, with
which the sun was tethered, so that the proper reckonings could
be kept.
The connection with Cassiopeia shows the relation of Pawin
Parne to Kepheus, who was her consort. Also, the bow identifies
the lion-god Shu. “ I am the lion-god coming forth with a bow ;
what I have shot at is the eye of Horus.” ^ That is Pawin Parne
and Ta-Wats in one. In the Egyptian texts Ra, the sun, is called
“ the Runner which no one is able to catch in the morning of his
births.” The sun is the runner or racer in the Psalms, when he issues
from his chamber like a bridegroom rejoicing as a strong man to run
a race ; to which image the author of Primitive Marriage might have
pointed as another illustration of the races run at the capture of the
bride for marriage. The first tethered time-keeper was Kef (the
hippopotamus), and Kefiu (Eg.) means the tethered.
Tethering the sun and building the house are forms of arranging
the twelve signs. Shu presides over six of these signs down which
the sun hurries, and is represented as being impeded in his course by
the six nooses of Maui. The Egyptian Maui is the god of the six
descending signs. Six nooses in the hieroglyphics read six months.
We thus recover the primitive meaning. Shu is depicted as holding
up and staying the sun in its downward course ; Anhar as forcing it
along in its ascent by means of the noose in his hand.
It must not be thought that'the Israelites or Solarites are absent
from the Egyptian myth. Anhar does not only conduct the sun.
In the creation by Ra, Nun, the father of Shu, says“ My son Shu, thou
shalt do. .. . thy father in his creations. My son Shu, take with
thee my daughter Nut, and be the guardian of the multitudes which live
in the nocturfial sky; put them on thy head and be their fosterer." ^
That is a metaphor for bearing them up. “ / establish, as inhabitants,
all the beings which are suspended in the sky, the stars.” “ / assemble
and give the possession of these multitudes of men.”
’ Rit. ch. cxxxii. 2 Records, vi. 105-112.
255
Moses and Joshua,
In these passages Shu is bidden to support Ra by guarding the
multitudes that dwell in night or live in the nocturnal heavens; that
is in Hades, or Sheol. These transactions were solar and Sabean at
first, and secondarily a spiritual sense was read into them, but they
were never supposed by the initiated to be human and historical. That
notion was a legacy bequeathed by later error to still later ignorance.
Shu (Anhar) is lord of the sanctuary or tabernacle of the
god. The Hebrew Joshua is the son of Nun and minister of the
tabernacle. He has the care and custody of the sanctuary in which
the God of Israel has, like Ra, resolved to be lifted up and carried.
The Samaritan name of the Messiah, according to De Sacy, signifies
the " Returning One and JuynbolH supposes that the Messiah was
called by this name because he was regarded as the returning Moses.
Mashu (Eg.) or Meshu means to turn back, return. The night of
the last day of the old year, and the evening meal of the first day of
the new, were called the Masiu. Messu was a name of the typical
Prince of ^Ethiopia corresponding to Kepheus, and therefore to Shu,
in his character of the “ Returning One,” Joshua is the Messiah or
Saviour, as the returning Moses.
The first words addressed byJah-Adonai to Joshua are, “Moses,
my servant, is dead; now therefore arise, go over this Jordan.” “
In Egyptian Jordan is larutana, i.e. the river that divides. Joshua
leads the Israelites across the dividing river; they pass over on
dry ground, and twelve stones are erected as a memorial in Gilgal,
on the other side. Then Jordan returned and overflowed his banks
again, just as the river of the zodiac re-arises in the train of
Kepheus and his consort the Queen of ^Ethiopia. In the chapter
of opening the back-doors and coming forth at the'back of the
heaven, it is said: “ Shu has opened the gate. I have come
forth with a rush. I have gone forth, I have gone into the cabin of
the boat of the sun.”^ Shu opening the gate for the passage of
the larutana is identical with Joshua leading the Israelites over the
Jordan. The Osirian enters the boat, or ark of the sun, and crosses ;
he prevails over the waters, streams, pools. When the ark is brought
to the edge of the Jordan, the waters divide for the host to pass
through. In other words, they realize their name of Iaru-TANA,
the dividing river of Egypt. “ The Osiris does not arrive from the
other side deceived (or does not go obfuscated) when he has gone
round the heaven at its southern shoulder SPYING that to the Osiris are
given the winds of the blest, to eat and drink the food of those belonging
to the sun."^ He has spied out the land of promise and plenty
beforehand, and is not deceived, having “ Thousands of food and
drink off the tables of his father; oxen, bulls, red cattle, geese and
ducks." These, like the Hebrew milk and honey, were sacred types
^ Notices el Extraits.
Josh. i. 2,
- Chron. Saniarit. 52.
Ch. Ixix.
^ Ch. Ixvii.
A Book of the Beginnings.
256
of abundance and offering. The spying out of this land was from
the turn of the southern shoulder of the heaven.
Now when Moses deputed Joshua to spy out the land of Canaan he
sent him up into a mountain southward to spy out whether the
land was fat or lean. This answers to the southern shoulder of the
heaven, from whence the Osirian spies out his land of the table,
Kept, of the sun, piled with plenty. Joshua was accompanied on his
journey by Caleb, the dog, and eleven others. These are, probably,
the “ Dogs of Shu," who, in the Ritual, follow the person of Shu.^
The spies bring back a huge cluster of grapes from the south. In
the south arose the Dog-star, the watch or spy of the gods, who
announced the coming plenty to be poured into Egypt’s lap by means
of the inundation.
Kalb (a'pD), the Hebrew name for the dog, is identical with the
Egyptian Kherf, Kherp, or Kherb, the first form, model figure, the
princeps, as was the Dog-star in heaven. The character assigned to
the Kalb as the raging, the furious, is that of the fiery Dog-star, and
the god of fury and fire, Bar-Sutekh ; Kalb being the same word in
that sense as Yelp. Chalab is a Turkish god, or typical image ; Kilip
an Akkadian divinity; Kolpia, Phoenician ; Glipo, African Basa. The
Kalp was a wooden idol, venerated by the Hebrews. Kalb the Kherp
was one of the primordial Glyphs in heaven. Of all the hosts that
came out of Egypt, ranging from 600,000 to 2,000,000 souls who were
promised the land of plenty, which they never attained, only Caleb
the dog and Joshua reached the end of the journey.^ The imagery on
which this was based is to be seen in the Egyptian planisphere, and
there only can the reality be found. The Dog-star and Cor-Leonis
(Regulus, the sign of Shu in the south) were the two stars at the'point
where one circuit ended and another began in the Egyptian solstitial
year. In one of the Egyptian planispheres reproduced by Kircher ®
there appears the constellation of the Vine to the south-west, near the
lion and virgin, and in its branches stands the Dog, looking eastward,
spying out the promised land of spring time, and the golden fields of
the ascending Sun. The words, “ Sim has opened the gate ” are pre¬
ceded by “ Those who belong to Nu have opened the gate, those who
belong to the Spirits have besieged it.” So Joshua opens the gate and
forces the passage by the siege of Jericho.
The spies who bring back with them the giant bunch of grapes and
other fruit report that the cities of the children of Anak were huge
and walled round. “ And they brought up an evil report of the land,
saying. It is a land which eateth up the inhabitants thereof; and there
we saw the sons of Anak which come of the giants, and we were in
our own sight as grasshoppers, and so we were in their sight.”
This region of things gigantic may be found in the mystical abodes
* Ch. xxiv. 2 Deut. i. 35, 36.
Drum. CEd,Jud. PI. 3, Num. xiii. 32, 33.
Moses and Joshua. 257
through which the soul has to pass on its way to the world of light
and blessedness. The second abode is called, “ Greatest of possessions
in the fields of the Aahru. Its wall is of earth. The height of its eorn
is seven cubits^ the ears are twin, its stalks are three enbits (said) by
the spirits seven {cubits) in lengthP The spirits also are said to be
seven cubits in stature, the height of the corn.^ Of the fifth abode
it is said, “ Hail, abode of the spirits, through which there is no passage.
The spirits belonging to it are seven enbits long in their thighs.
They live as wretched shades." “ Oh, this abode of the spirits. Oh, ye
spirits belonging to them, open your road. I have ordered it is said by
Osiris, the living lord, Osiris in his illumination. If any eondemned
spirit sets his month against me, or any male or female devil comes to
me on that day, he falls at the block." The monsters are here called
spirits, but the word Akh, meaning how great, would equally render
giants, and these are nearly a cubit longer in their thighs alone than
the Hebrew giant.^ Indeed in chapter ci.x. the inhabitants are eight
cubits in height. The passage through the Hades in the eleventh
abode is described as the belly of hell. “ There is neither coming out
of nor going into it, on account of the greatness of the terror of
passing him who is in it." That is the devouring demon, the Am-
Moloch. The same fear is reflected in the faces of the spies from the
land of giants ; they had seen the same sight. The Moabites called
the giants who dwelt there in times past Amims.^ The Am-am in
Egyptian are the devourers. Am is the male devourer, Am-t the
female devourer in the Ritual.
Lot’s wife fleeing from Sodom is a picture of the escape from Sut,
the Egyptian devil, whose domain contains the hells of smoking, ful¬
minating fires, sent forth destroyingly for ever, in blasts that stifle
every breath. The Hebrew Shedim are the devils, and Sodom is the
place of the Egyptian hells. In this were the nitre, sulphur, and
bitumen which furnished the modern fire and brimstone, the circuit of
serpents that die not, and the ceiling of everlasting flame. Now in
the chapters of "Leading the Boat from Hades',' without which there is
no escape from the hells, the Osirian cries, “ / have fiozvn as a haxvk
out of the net of the great destroyer. I have come from the scalding pools
from the flaming fields, I have come forth from the mud',' (the vale
of Siddlm was that of the slimepits).^ He escapes from that "dreadful
coast" in the passage out of this " Border of Apophis',' or devil’s land.
Amongst the tormentors, conspirators, accusers and other associates
of Sut are the Naspu,® those who render torpid, from Nasp or Nasb,
to numb, stupefy, and petrify. The Naspu are the petrifiers through
the terror they create. This word Naspu appears in Hebrew as
Natzeb (3V3) to fix, make firm, rigid; and it is applied to the trans¬
formation of Lot’s wife in the sense of petrifaction. She was (Naspu)
LCh. cl. . 2 I Sam. xvii. 4. 3 Deut. ii. ii.,
* Gen. xiv. 10. * Ch. xeix.
VOL. II. S
258 A Book of the Beginnings.
numbed, stupefied, petrified, or, as our version has it, turned into a
pillar of salt. She was petrified in “ Siddim which is the Salt (Melak)
sea.” ^ Siddim, the salt sea, is the pool of salt in the Ritual. “ I have','
says the escaping Osirian, "crossed by the northern fields in the region
of the captured!' They placed "a flaming lamp" to him and "an
amulet of felspar." “ I have buried myself in the zvell of the pool
of salt at night time." The " Wells of the pool of salt are that sceptre of
stone" which has been made. These are the saltpits of Siddim, and
the wells of the pool of salt that was a sceptre of stone have a look of
the petrifaction attributed to Lot’s wife. Salt is in itself an image of
petrifaction and purifying, and this was the region of both.
When Joshua had crossed the river Jordan or larutana (Eg.) he
invested the city of Jericho. Aur, lor, laru, is the river and Jericho
is Cho by the river, in Egyptian Kau, and the Egyptians had a city
Gau (Diodorus), or Kc, according to Ptolemy. This was geographical,
but had been, like Heliopolis and other chief places, arranged and
named from the mythical scenery of the heavens. Diodorus relates
that after the death of Osiris, caused by Typhon at the autumn
equinox, Typhon was defeated by Horus and his mother Isis, bn the
Arabian side of the river Nile at a spot near Antaeus. This city of
Antaeopolis, where stood a temple on the bank of the Nile, was
called Gau or Ko, i.e. literally Iaru-Ko. The original of both was
in the heavens, and the celestial river was made mundane in the
Egyptain Aru and the Jordan. Also, the region of Al, and Ben-
BEN is a place in the celestial circle, referred to in the magical texts,
the region where Atum sits in his glory, in the pyramidion, at the
apex of his power, after the crossing of the waters.^ It was the work of
Shu, the bringer, to lead up the sun and land him on the eastern
horizon, after the great conflict in the valley with the swarming
powers of darkness.
On the horizon just across the river was the seat of Atum in An,
the red region. This reappears as the city of Auam. From Jericho
to Adam ® the waters dried up, while the ark of the God was borne
across. Here the circle was completed, the eye made in the equinoc¬
tial year.
According to Hipparchus, the Zodiac, ab Arietis 8 medid parte ad
14, descends with the Crown and Sceptre of Kepheus. In this sign
Shu may be seen seated with the Whip of Rule in his hand, <Jose to
the triangle of three stars, the terminus of the conductorship. of
Anhar, and the range of the lawgiver in the northern quarter."*
The sun was reborn as the son, the solar Messiah, he who comes.
Atum reappears as lu-em-hept, he who comes with peace, lu, the
son, written in Egyptian, is lU-SU or lU-SIF, i.e. Jesus or Joseph.
This fact lies at the origin of a sort of identity between Joseph and
Jesus,
' Gen. xiv. 3. - Records, vi. 116. Josh. iii. 16. ' Drummond, PI. 3.
259
Moses and Joshua.
lu-SiF is the son who comes at the time of the vernal equinox.
This was the son conducted up by Anhar, whose work then ended.
In the Hebrew legend we are told that Moses carried the Atzem
(D^*y) of Joseph up out of Egypt, and this was placed in Shechem at
the time of Joshua’s death. Atzem is rendered^ bones. But the
word also means self-same, the same, the likeness. At-SEM (Eg.)
reads the Mummy type, also to make the likeness, also the young
sun, the typical heir and branch. Sem is the sun with the two tall
plumes, and these were placed on the head of the Deity by the lion-
gods called the Sems, his ministers. Sem-PI-Khart was a solar
god, and if Moses and Joshua are the two lion-gods, what they con¬
ducted out of Egypt and placed in Shcchem was the sun-god himself,
as Adonai, the son of the mother, the solar disk considered as Aten.
Shakem in Hebrew is the name for the shoulder as the symbol of
bearing. This type was assigned to the male bearer as Horus in
Sekhem, but the first bearer was the female, the Mother ZlKUM in
the Akkadian, the Skhem shrine of the genitrix in the Egyptian
Mythos, and the a-xnvv which was carried about by the Cartha-
ginians .2 The Arabic SUKHAMAT, rendered podex, is a form of the
SKHEM-shrine.
The Egyptian Sekhem is a secret shrine, the holy of holies, always
found in the hindermost room of the temple, surrounded on three sides
by a row of cloisters or secluded chambers. The SEKHEM was par¬
ticularly connected with the great mother and was prominent in
the worship of Atum or Aten, the Hebrew Adonai.
This was the Joseph who went out through the land of Egypt ^
whom we shall meet again in the next chapter.
There is a group of avengers or punishers attached to Shu in the
Ritual.*
“ The Punishers of Shu, who come behind thee to cut off thy head, to
chop off thy hand, do not see thee performing the robbery of their Lord','
“ The Punishers of Shu have turned axvay." ®
These are either the same figures or they are supplemented with the
“ Dogs of Shu.” The punishers belonging to Shu who chop off the
hands of the enemies appear in the followers of Joshua® as the pur¬
suers of the Canaanites and Perizzites, and the cutters off of the fingers
and toes of their captives.
The Dogs of Shu are represented in the Hebrew version by
Caleb, the Dog of Joshua, and the dogger or punisher of the enemy,
after Joshua’s death. The “ swift dogs following Shade, or the person
^ of Shuf are rendered ^ by the avengers who come AFTER Joshua in the
Book of the Judges, headed by Caleb the dog. Adoni-Bezek, who
was mutilated, has a name signifying in Egyptian the revolted ruler
Besh-ak, hostile to Adonai, the sun-god.
' Josh. xxiv. 32. - Diodorus, x.x. 6S •'5 Ps. Ixxxi. 5.
* Ch. xc. Mb. ® Judges, i. ' Ch. xxiv.
S 2
26o a Book of the Beginnings.
In the Hebrew narrative the followers of Joshua, the avengers and
associates of the dog (Caleb), ergo, the dogs of Shu, assail the three
sons of Anak called Sheshai, Ahiman, and Talmai.^ NAKA is a name
of the Apophis, a type of the criminal, impious deluder. In the
Ritual the serpent Ruhak is triple-headed, and Anak and his three sons
are a form of the Monster, triple-headed. The Vedic Am, the
serpent of darkness, is triple-headed. The monster Zohak slain by
Feridun had three heads. The Chimera killed by Bellerophon was a
threefold monster. The three names are all in keeping. Seshai is
one. Sesha is the great serpent of the waters in the Hindu mytho¬
logy. The SllESH-SllF.Sll in the Ritual is a mystic monster of a triadic
form, with the Ap-serpent for its tail. Ahiman answers to the Vedic
Am, and the Zend Aiiriman the evil being, and the Azhi-Dahaka
of the Avesta. Am, as the demon Vritra, is the power that prevents
the clouds from pouring out their water, that is the inimical one
opposed to fertility. The Hebrew name Talmai, from to sus¬
pend, and 'D, the fertilizing waters, reads the suspender of the waters,
the Hebrew Vritra. It was not without significance in this connection
that Moses of Khorene should refer to the popular songs relating to
the triumph over Aj-dahak the serpent.^
Out of these “ Wars of the Lord,” these battles from generation to
generation with Amalek, the endless conflict between the sun and the
Apophis, the conducting of souls up out of the valley of the
Shadow of Death, and the Crossing of the Waters, came the various
myths of an exodus or migration of a people as the first fact of their
existence, which belong one and all to the mythological astronomy.
The Mexicans depicted the sun of the eastern horizon as being
accompanied by hosts of warrior spirits, the bravest that ever fell in
battle, who rose up with him and marched in all the pomp and glory
of war, as they escorted him towards the mid-day heaven with shouts
of triumph until the conquering sun had attained the noonday height.
Then they rested, and the women-warriors, chiefly those who had
heroically died in childbed, met the sun, and assumed the duty of
carrying him on a litter made of rich FEATHERS and brandishing the
weapons of war, as the men of the morning had done in the clashing
and clangour of conflict, while they bore him downward to the west.®
The men of the ascent and women of the descent correspond to the
lions as Ma-Shu or Shu and his feminine half, Tefnut. This is pour-
trayed in the Ritual in a kind of astronomical eschatology, which
shows the skeleton of the theological building without stucco or
plaster. The deceased is told to pass on. “ DEPART, O OSIRIS,
GO ROUND THE HEAVEN WITH THE SUN. SeE THE SPIRITS.”^
Taht, it is said, “ HAS PREPARED MILLIONS ; HE HAS PASSED BIL¬
LIONS. They have allowed the Deceased to go. The
* Jiid. i. lo. 2 Windischma7i Zoroasl. Studien, p. 138.
3 Bancroft, iii. 365. •* Ch. cxi.x.
26i
Moses and Joshua.
CIRCLE OF THE MINISTERS OF THE Sem (the Sems or Lion-Gods)
IS before him.” “ The Osiris goes in company.” ' For the dead
spirits or gods are described as swarming through the horizon in
crowds. They gather for the battle of the Sun and the Apophis.
“The Sun, he comes forth: receive your weapons; receive
YOUR battle armour." ” The doors of the chief horizon of the
Sun open ; he comes forth.” ^
" For the night of the battle, their march is from the east of
tk’. heaven. The battle is made in the heaven and on the whole
earth'.' ®
The sun “ stratigles the children of wickedness on the floor of those in
Sesen." ^
“ The S7in rises from his horizon ; his gods are behind him. When
he comes forth from the A menti, the despisers fall doivn in the eastern
heaven at'the %vords of Isisi She has prepared the path of the sun, the
great chief
“ I am the sun coming forth from the horizon agamst my enemies.
My enemies have not made me to fall!' °
“ G conductors of the bark of millions of years ! Ye bruise the
Accusers."
” Hail, ye gods of the orbit (Aalu), strangle ye the enemies of the sun.
I put forth blows against the Apophis. Strangle ye the tvicked in the
'west." ®
“ Hail, 0 thou sun in his ark, shining 'with his light, gleaming
with his gleam. The Creator, in the midst of his boat, 'who smiteth the
Apophis daily ; say for the children of Sut, 'who smiteth the enemies of
Osiris, they are crushed by the boat. Horns smites off their heads to
the hea'oen for the fo'wls, their thighs to the earth for 'wild beasts, to
the 'waters for the fishes. The Osiris crushes all e'oil spirits, male or
female, 'whether they go from hea'oen or earth, come out of the 'waters
or cross fj'om the tips of the. stars. Taht cuts them 7 ip,—a stone
out of the buildings of those 'who possess the ark of Osiris ! The sun
is that great god, the greatest of smiters, the most poiverfid of terri-
fiiers ; he zvashes in your blood, he dips in your gore!' ®
Isis, the great mother, preparing the pathway of the sun, corre¬
sponds to the women-warriors of the Mexican myth ; and this would
be still more in keeping with their fierceness when the great mother
was pourtrayed as Tefnut, the lioness-headed goddess. In a general
way it may be said, the souls emerged with the sun from the horizon
east, and accompanied him in his battle-march along the celestial
^course until they came round to the mountain of the west; and there,
where the dead went down, was the Mount of the final Ascension
to the land of the blessed, the Mount Manu and place of spirits
3 Ch. xvii.
° Ch. xlix.
Ch. c.xxxiv. Birch.
^ Ch. cxxx.
'' Ch. xvii.
^ Ch. Ixxxix.
* Rit. ch. xxxix.
Ch. cxxxiii,
® Ch. cxxvii.
262 A Book of the Beginnings.
perfected, where dwelt the twelve kings who presided over this region
of the west.
As Shu and Anhar, in Egyptian mythology, and Moses and Joshua
conducted their people with the solar orb round the circle of signs,
overcoming the opposing powers postulated by the early men, so in
the Toltec mythology HUEMAC (or Huematzin) and QuETZALCOATL
conducted their people through the pilgrimage and wanderings re¬
corded in their picture-writings. Huemac, like Moses, wrote the code
of laws for the nation, and conducted the civil government. Quetzal-
coatl, in relation to Huemac, plays the part of Joshua. When
Quetzalcoatl began to give the laws instead of Huemac, he sent a
crier to the top of the “ mountain of outcry,” whose voice could be
heard for three hundred miles round.^ Joshua follows Moses as the
leader of Israel, and instructs the people to go up against Jericho
(his mountain of outcry), and assail it with a shout that ought to
have been heard at an equal distance, as it was loud enough to make
the walls fall flat.^
The old Red Land (Huehuetlapallan) was the name of the original
home in the north, from which the Toltecs migrated. Their leader,
Quetzalcoatl, wore a long robe marked with crosses. The sign iden¬
tifies him as the one who crosses. Quetzalcoatl attained the land
of promise, and in his golden reign an ear of wheat grew so large that
one man could hardly carry it. Joshua led the people into the land
flowing with milk and honey, where a single bunch of grapes was a
load for two men. Moses is placed in a cleft of the rock whilst the
Lord goes by, and tradition asserts the print of his body to have been
engraved on the stone, visible to this day. The impression of the
hand of Huemac is likewise said to have been stamped in a rock.®
The lion-gods not only supplied the Hebrews with their mythical
Moses and Joshua ; the twin typical and transforming lions, the
lion of light and the lion of darkness, reappear amongst the twelve
symbolic signs called Totemic of the North American Indians.^ One
of these twelve signs is a dual form of the same flgure answering to the
Egyptian twin-lion. It is a fabulous panther or lynx : the body in
both has a human head with horns. But one of the two is marked
all over the body with crosses. These, according to Schoolcraft,
denote darkness in the Indian symbolism, and this is in perfect accord¬
ance here with the Egyptian, as the name of Kak, the god of the
crossing, and therefore of the cross, means darkness and night. The
other, without crosses, is the same animal in the light. The name of
the chimera is given as Misshi-Bezhiu, not an impossible render¬
ing of Mau-shu, the twin lions, or lion of light and shade, who
is represented as changing into the cat, or becoming leoparded.
Moreover Bes (Eg.) is the beast, a tiger, leopard, or typical beast;
1 Bancroft, iii. 274. 2 Josh. vi. 3 Bancroft, iii. 284.
^ Schoolcraft, vol. i. p. 467, pi. 58.
Moses and Joshua. 263
lU is dual ; Bas-IU, in Egyptian, is the twin-beast here called
Misshi, and in Egypt Mau-SHU. The Indians had no lion, but
they made use of such beasts as they found in the country.
The Chronicles of Puentes, of the kingdom of Guatemala, and
the MS. of Don Juan Torres, grandson of the last of the Quiche
kings, may now be looked at less askancely. The document, having
passed through the hands of Father Francis Vasques, historian of
the order of St. Francis, has been more than suspected. For it was
said to relate that the Toltecs were descended from the children of
Israel, whose deliverer was Moses, and who crossed the Red Sea
and fell into idolatry, and afterwards separated from their fellows and
set out upon their further wanderings under a chief named Ta-Nub,
till they came to the place of the Seven Caverns, in Mexico, where
they founded the famous town of Tula.^ The children of Israel,
who have been sought all over the earth, belong to the heavens ;
and the heavens, together with their charts and allegories, belong
to vapous peoples of the earth without derivation from the Hebrews.
Ma-SHU is as good a Moses for the Quiches as for the Jews. Ta
(Eg.) means to cross over the water; Nub is the Lord; and the Lord
who crossed was Tanub, or Anhar-Mashu.
In the battle of Rephidim we have a rendering of the same original
myth as that from which the Greeks drew their story of Hercules and
Atlas. When Hercules, in quest of the golden apples of the Hes-
perides, had come to the spot where Prometheus lay chained, and
had shot the eagle that preyed on his liver, that is, when the sun
entered the sign of the Waterman, Prometheus, out of gratitude,
warned him not to go himself to fetch the golden apples in the
keeping of the polar dragon, but to persuade Atlas, the keeper of
the pillars which hold heaven and earth asunder (as Homer calls
him), to go instead. Atlas consents, and sallies forth to assail the
dragon of darkness; meanwhile Hercules takes his stand in the
place of Atlas, and supports the heaven himself. Atlas succeeds ;
he wins the apples, and on coming back to Hercules refuses to take
back the burden of the sky upon himself again. In the Mosaic
parallel Moses has come within sight of the promised land, or the
Hesperides, in the keeping of the monster Amalek. He does not
go himself to win the victory but sends Joshua ; and whilst the
battle is going on Moses takes his stand on the top of a hill and
backs up Joshua, not by holding up the heavens for him, as did
Hercules, but by holding up his hands; “and h:s hands were steady
^ until the going down of the sun,” and the perpetual battle between
the Lord and Amalek was once more won. Jah had once more
“ spoken by the hand of Moses,” as in Egypt.® Of course the holding
up of the hands, or the heavens either, is only a figure, but the figure
surely sets forth the same thing, which thing as myth was the
' Stevens’s Travels. ^ Ex. ix. 35,
204 ^ OF THE BEGINNINGS.
common property of both Jews and lonians, from the Egyptian
original of Anhar holding up his hands as supporter of the heaven.
Atlas takes his place again, and in later legend is transformed into
or gives his name to a mountain in Libya. So Moses passes away,
leaving no trace save the mountain in Moab, in which he was buried,
with the mountain for his grave. The name of Atlas, in Egyptian
At-Ras, means the chief (At) or typical supporter of the heaven.
Ras, to raise up, has the propped-up heaven for determinative. The
lion-gods are those who “ do not let the heavens fall.”
Also a perfect parallel may be drawn from the Greek and Roman
report and the Hebrew Scriptures between Moses and Bacchus.
Bacchus, like Moses, was born in Egypt. He was exposed on
the Nile in an ark. Orpheus calls Bacchus Mysos, and the Greek
Sos renders the Egyptian Shu ; thus Mysos answers to MaSHU,
as Shu-Anhar, or as Moses. Bacchus was called BiMATER ; he
had two mothers—his own and Thyos, his nurse. Moses had his
own mother and the daughter of Pharaoh, his nurse. Bacchus, like
Moses and Kepheus, was the lawgiver. Bacchus was represented
with horns, as was Moses. Bacchus, like Moses, carried the rod
which turned into a dragon, and with which he struck water out
of the rock. Bacchus covered the Indians with darkness ; Moses
the Egyptians. Moses crossed the Red Sea dry-shod ; Bacchus did
the same at the river Orontes. A nymph of Bacchus, like Miriam,
crossed the Red Sea. Jupiter commands Bacchus to go and destroy
an impious people in the Indies, just as Moses is ordered to abolish
the abominations of the idolatrous nations. Pan gave to Bacchus a
dog as his faithful companion ; in like manner Moses is accompanied
by Caleb, the dog. Bacchus warred with and vanquished the giants ;
Moses conquered the Anakim. Bacchus is said to have married
Zipporah, a name of Venus, one of the seven planets. The priest of
Midian had seven daughters ; Moses married one of these, whose
name was Zipporah. According to Boyce On the Gods} Bacchus was
called Jehovah-Nissi; Moses erected an altar to Jehovah-Nissi.
Bacchus was divinely instructed on Mount Nyssa, whence he was
named Dionysus.
Now, as before remarked, the Greeks and Hebrews did not derive
their mythology and religion from each other. The cult of both was
originally Ionian, Yavonian, or Kephonian. The name of the ancient
mother, Kefa, is retained in Koivy, a name of the Hellenistic languages.
But they derived from one common original in Egypt. Bacchus and
Moses are but two other forms of Shu-Anhar. These two lines are
equal to each other, because each is equal to a third—the base of a
triangle only to be found in Egypt.
Kapi, a name of Shu, modifies on its way to Shu into Khu. Khu
means to rule, to govern, and the ruler is the lawgiver; hence
' P. 136.
265
Moses and Joshua.
Kepheus, Kapi, Khii, or Shu, is the lawgiver. This offers one
derivation for the name of Bacchus. Khu also means spirit. In the
form of Kep the word denotes the mystery of fermentation and
fertilization. Bakh (Eg.) means generating, fecundating. Bakh-Khu,
then, is the fecundating spirit, personified in Bacchus as lord of the
vine, his great symbol. Bakh (Eg.) also means beverage, and Shut
is effervescing wine. Moreover, the name of one of the lion-gods is
found to be written with the sign of the winepress, which reads
Ne,mu, the lion-headed Matet, whom the present writer considers to
be a form of Shu as the punisher of the wicked. The origin and
typology of Shu is somewhat obscure. In the calendar inscription
at Esneh, Seb (Time) is called the son of Shu. The Two Truths,
however, will help us some way. Bacchus is the youthful god of this
dual nature. Shu is designated the “ Youthful double force in the
circle of Thebes. Shu is the Dio or dual god, and in the RituaD the
exclamation “ 0 youthftd gods ! or, tzvoyouths of Shu ” appears to
refer to his double character. As we have seen, he is the god of the
Stately Stand—“ in that yiauie zvhich is thine of Being in thy stately
stand,” or on the standard. One form of the stand or pedestal is
the Nusa, and this word in Hebrew denotes the standard. The altar
raised by Moses to Jehovah-Nes is called in the margin “the lord
njy standard.”
This Nusa, the stand or pedestal on which the Nile was repre¬
sented, is the artificial mount answering to the hill called Nyssa.
Nys-SA (Eg.) reads literally “out of, behind,” and the mount was
that of the birthplace in the north, the hinder-part, the thigh out of
which Bacchus was born. Shu was the god (Dio) of this Nyssa,
as the supporter of the nocturnal heaven ; was himself the Nusa,
stand, pedestal, support of the heaven, also typified by the mount.
Therefore Shu was the Egyptian DlONYSUS, the prototype of the
Bacchus developed or poetized in Greece. Moses and Bacchus were
saved in an ark ; and Shu is thus addressed : “ More powerftd is thy
name than the gods, in that name zvhich is thine of the god dzvelling in
the divine Sekt.” The Sekt, or Sekti, is an ark or cabin, very ancient,
as its type is that of a double lotus, with a Naos. Moses and Bacchus
wore horns. Sl-iu is said to wield the spear to pierce the head of the
serpent Nekau (a name of the mischievous being) “ In that name
which is thine of god provided with tzco horns. Thou smitest hint zvho
approaches in that name which is thine of smiting double horns.” *
Moses leads up out of Egypt on the way to the land of promise,
tjie land flowing with milk and honey. He bears the magic rod that
works the miracles. So does Bacchus. It is said of Shu, “ Thou
leadest {to) the upper heaven ivith thy rod, in that name which is thine
of An-har,” Heaven-bringer.
On his voyage from Icaria to Naxos Dionysus transformed himself
* Ch. xlvi. * Mag. Pap. ii, 7-8.
266
A Book of the Beginnings.
into a lion, one of the types of Shu. The frenzy of this god is
apparently paralleled by a transformation of Shu, to whom it is
said, “ Thoic didst take the form of a Kaf {monkey), and afterwards of
a crazy man!’ ^
Shu is an Egyptian name of the ass, a Typhonian type degraded
in Egypt, but preserved by the Jews, and enshrined in the planisphere.
The ass is depicted at the place of beginning and ending of the
Egyptian sacred year. On this the young sun-god was to come
riding, and as a type of Shu, the ass in that position stands for Sut
or for Shu, called the conductor of the sun. Typhon fled from Egypt
on the back of an ass, and the ass was stationed in the zodiacal
imagery at the initial point of the earliest solar year, where it may be
seen close to the vine and the figure of Kepheus the lawgiver in the
sign of Leo.
Now in the account of the origin of the Jews given by Tacitus,^ he
observes, “ Some say that, in the reign of Isis, the population of
Egypt overflowed, and Egypt was relieved by an emigration into
neighbouring countries, under the conduct of Hierosolymus and
Judah. Many consider them to be the progeny of the .Ethiopians,
who were impelled by fear and by the hatred manifested against
them to change their settlements in the reign of king Kepheus.”
Kepheus is the lawgiver Shu, and Shu is the Hebrew Moses. Under
Shu the Israelites go out of Egypt, where the great mother reigned,
that is, the celestial Egypt. Hierosolymus and Judah are a form of the
two leaders, like Moses and Joshua, Tisithen and Petiseph, or Moses and
Joseph, Danaus and Kadmus, Shu and Anhar, or Shu in his two
characters. According to the Egyptian Chaeremon the name of
Moses, as companion of Joseph, was Tl.SiTHEN, when rendered in the
Egyptian language. In keeping with the characters of Anhar and
Moses as conductors out of Egypt, this name will yield Tes, the
deep or depth, and Ten, to conduct and drag up out of the Tes, as
did Anhar with his noose. They were led up by the Ass, say the
traditions. The ass found water for them in the desert. Tacitus
says the figure of the animal through whose guidance they were
enabled to slake their thirst and end their wanderings is consecrated
in the sanctuary of their temple.® Plutarch speaks of the ass being
worshipped by the Jews as the first discoverer of fountains.'*
Apion tells us that the ass was placed in the holy of holies, and it
is declared that when Antiochus Epiphanes went into the sanctuary,
after conquering the Jews, he found there a stone statue of a man
with a long beard, holding in his hand a book, and sitting on an ass.
He took this to be an image of Moses, who built the city, founded the
nation, and ordained for these Jews misanthropic and illegal customs.®
1 Pap. pp. 8, 9. 2 Hist. lib. 5.
. 5 ; •* Moralia Symp. lib. iv. Quaest. V.
Uiodorus, fragment of lib. 34, preserved by Photius.
Moses and Joshua 267
The ass was Shu (Eg.), and the figure on it was Shu, called Moses by
the Hebrews.
Shu (Eg.) is also a name for the pig, and in the same report
Antiochus is said to have offered to the statue of the founder a huge
pig and sprinkled the Jews with its blood ; he then cooked the flesh,
and commanded that their holy books should be defaced and blotted
out with the broth, the ever-burning fire extinguished, and the high
priest and other Jews be forced to eat the swine’s flesh. In doing
this he did but make a travesty of most ancient customs with the
objeof insulting them, by making them eat once more the swine’s
flesh and drink the broth of abomination.^ The object of identifying
the ass with Shu by name, whether it was his type or only that of
Sut, and with Moses, is to note its connection with Bacchus. The ass
was sacred to Dionysus. Silenus, a form of Bacchus, rode on the ass,
and was said to have been born at Nyssa, the birthplace of Bacchus.
In Kircher’s CEdipus there is a representation of a Graeco-Egyptian
lamp, on which Silenus is drawn, and he is there mounted on the head
of an ass, which is girt about with grapes and vine leaves. It may seem
strange to think of Silenus as a form of the Anointed, yet the Anointed
was to come eating butter and honey in one account, and in another
his eyes were to be red with the blood of the grape. Silenus-like he
was to come riding on an ass, which was to be made fast to the vine,
the Bacchic type of the fecundating spirit. The Egyptian lamp of
Silenus and the ass remind one of the text, “ I have ordained a
lamp for mine anointed ; upon himself shall his crown flourish.” Shu
was a lamp or a light (Shu) to the young solar god when he came as
the lawgiver in Leo. The ass itself had a dual character, as one of its
names lu (Eg.) denotes. lu, to come, also means two, twin, double.
This is shown by the two asses of the Greeks, placed in the sign of
Cancer, following the retrocession of the equinoctial colure from the
sign of Leo, or the readjustment of the imagery. The two characters
denote the Two Truths, and one illustration of these is afforded in
the god BESandthe child (Har). Bes is the Egyptian Silenus. Silenus
always accompanies Bacchus, whom he brought up and instructed; as
Bes stands behind Horus the child ; Bes who is called the “ Beast
Bes, he who adores his Lord,” the child Horus borne on the Lotu:;.
Bes is allied to Silenus by means of the Grape-Bunches at Talmis,
where he is represented as Mars, i.e. Shu. Silenus is identified with
the ass which carried the spirit or mystery of intoxication. Bes,
like Kep, denotes the passing and transformation of one thing into
another, the old one into the young, the blood of the grape into
its spirit, flesh quickening into soul. Har the child sustained by
Bes, and Bacchus supported by Silenus, or borne upon the ass are
pictures of the Shiloh described in Genesis,® who is to come “ binding
his foal unto the vine, and his ass’s colt unto the choice vine ;
‘ Is. hv. 4. Ps. cxxxii. 17, 18. Ch. .\lix. 10. ii.
268
A Book of the Beginnings.
he washed his garments in wine, and his clothes in the blood of the
grapes ; his eyes red with wine.” Here the Shiloh is the solar god
who comes, according to the imagery pourtrayed in the planisphere,
before Kepheus the Lawgiver departs.
The ass which bore the child was originally feminine, a type of
Typhon ; Iks is a Typhonian image; there was also a god with the
head of a Hippopotamus, conjectured by Wilkinson to have been
a form of Bes (Shu). The ass and its foal are found at the end and
beginning of the cycle. At first they represented the bringer in the
Sabean cult, and in the solar stage the ass was made to bear the solar
son, who was personally conducted by Shu, which signifies that it was
by means of the lawgiver, Kepheus or Shu, the star Cor-Leonis, that
the observers were able to mark the place of the sun in the sign of the
lion, where stands the ass and Shu who was the lamp or light of the
Anointed as the solar son. Aai, the ass, is pictured in t\\& Book of the
Hades as a person stretched on the ground hauling at the rope of the
sun and drawing himself up by means of it. He has the solar disk
on his head, by the sides of which are two ears of an ass.* This
is the sun-god borne upon the ass, a very rare representation only to
be found in the tomb of a Sutite- in whose cult Sut had not been
altogether superseded by Taht, as the support of Horus. The ass
pulling at the rope is also suggestive of the rope carried by Shu to
haul the sun along, especially as the ass is also named Shu !
Perhaps the hieroglyphic ass may interpret for us what was uttered
by Balaam’s when it perceived the angel in the way. The ass (head)
signifies No. 30. It is a type of the end of a period, the month.
Ark (rekh), or reckoning. Ark denotes encirclings, enclosings,
whence cycles of time, an end, a finis. This type is placed in the
planisphere just where the year ended, when the dog-star rose and
Kepheus was seen under the Lion. The ass was a symbol of Sut or
Sabean Baal. He rode the ass at one time, and afterwards wore its
head. The ass and Sothis are found together in the sign of Leo.
Now for Balaam’s parable. Balak is the god Baal. The seven
altars built on the top of Pisgah, in the field of Zophim, or the
watchers, identify the starry seven, the type of the genitrix and
mother of Baal. Balak is the son of Zippor. Balaam belongs to
Balak, and am (Eg.) means belonging to. Balaam, the prophet of
Baal, rides upon the she-ass of Bar-Typhon, and is called the son of
Beor, the equivalent of Bar.
These are representations of the cult of Bar-Typhon opposing the
Solarites. An angel is a personified period of repeating. This
stands in the way and stops the ass ; puts a period or full-stop to
the ass ridden by the son of Baal. This ending is first perceived by
the ass, hence the ass can go no farther, and Balaam and his Typho¬
nian type are turned back. The parable of Balaam illustrates the
^ Book of the Hades. Rcc. of the Past, v. x. 130. - Seti. ist.
Moses and Joshua. 269
conversion from the worship of Sut-Typhon, the Baalim, to that of
the solar-god Jah-Adonai. This is marked by the rams and bullocks
offered up on the altars in Zophim to the Lord. The prophecy cor¬
responds to the parable, “ I shall see him, but not now. There shall
come a star out of Jacob, and a sceptre shall rise out of Israel, and
shall smite the corners of Moab, and destroy all the children of
Sheth. Out of Jacob shall come he that shall have dominion.”^ Jacob,
as father of the twelve sons, answers to the sun of the twelve signs,
the sjolar zodiac and circle of the sun-god, Adonai, who is to super¬
sede'die Sabean Sut. This change did take place, at least as early
as the time when the solar year began solstitially with the sun in the
lion, or where the lion whelped, and the ass had once brought forth
its foal every new year. It is a parable synonymous with the coming
out of Egypt, and the escape from Typhon is to be followed by the
destruction of the children of Sut. Thus the'ass of Balaam is like¬
wise the hieroglyphic of an ending. The kindred “ prophecy ” of
Zechariah, “ Rejoice greatly, O daughter of Zion, shout, O daughter
of Jerusalem, behold thy King cometh unto thee; he is just, and
having salvation; lowly, and riding upon an ass, and upon a colt, the
foal of an ass,” ^ relates to the same mythical matter as Balaam’s, the
superseding of the ancient star-god, the ass-headed Sut, by the young
solar-god. The prevalent supposition that these prophecies refer to
the future events of a personal human history has been and still is
the profound delusion of men entirely ignorant of the mythological
astronomy and the nature of ancient symbolism. They relate to
things that were written and can be read in the heavens:
Deluded visionaries ! lift your eyes :
Behold the Truths from which your fables rise :
These are realities of heavenly birth.
And ye pursue their shadows on the earth.
Some startling links of continuity are visibly extant in the Coptic
calendar of the ancient Egyptian year brought on up to the present
time. In the month Misreh (Mesore) ® the twelfth month of the Coptic
year, we find the seventh day of the month is the birthday of Shith
(Seth) who is Semitized from the Egyptian Suti whose name, Su or Seb,
No. 5 ; ti, 2, identifies itself with the number seven. The 7th Mesore
in the sacred year was our 22nd of June, or the time of the summer
solstice. The birthday of Sut is thus kept in its true place; the Arabs,
however, think it means the Hebrew Seth, which it does in reality,
although in a way unknown to them. Mesore means childbirth, the
birth of the river and of the child Har (Ar), who was first of all Sut-
ftar, before the solar Har-pi-Khart. Nine months from this date the
Horus of the resurrection was born at the vernal equinox. The
Coptic calendar says, “ On this day (Mesore 7th) did God send the
angel Gabriel, who brought tidings to Joachim concerning our Lady.”
’ Num. xxiv. 17-19. - Zech. ix. 9. ® 1878. Alexandria, A. MourOis.
2 70 A Book of the Beginnings.
Joachim in some of the traditions is the father of the Virgin Mary.
Joachim is a name of Moses ; Moses is Shu, who will be identified
with Gabriel. One way or another everything has been brought on.
In Plutarch’s Moralia Meragenes asserts the identity of Bacchus with
the god or a god worshipped by the Hebrews. Most of the evidence
for this he is compelled to suppress, because it is of a kind that could
not be uttered except to an initiate in the Bacchic mysteries. But he
points out that the time and mode of celebrating their chief feast in
the very midst of the vintage are the same as with the Greeks, and
perfectly Bacchic. He says they sit beneath tents or booths made of
vines and ivy, and call the day which precedes the feast the Day of
Tabernacles. Within a few days afterwards they celebrate another
feast, not openly but darkly, and dedicated to Bacchus ; they carry
palm-branches at the feast called KraTEPHORIA, and enter the
temple carrying Thyrsi. They have little trumpets, such as the
Argives used in their Bacchanalia, with which they called upon their
gods. He conjectures that their Sabbaths have some relation to
Bacchus, for the Sabbi and Bacchi are the very same, and they make
use of that term at the celebration of the mysteries of the god. He
points to the use of the same symbols, as the bells, the brass vessels
called the nurses of God, and to the Hina or spotted skin worn by
the High-Priest, together with other things which tend to identify the
Jewish religion with the Greek worship of Bacchus.^ He further
asserts that Bacchus is the same god with Adonis.
But, inasmuch as Bacchus is identical with Shu and Moses, he cannot
be the same with Adonis, only in bringing on the sonship the types and
imagery may be confused. Sut was the Sabean child of the mpther.
So was Moses. Khunsu is the lunar son. Adonai is the solar son,
and Bacchus, the eternal boy, may have passed through three forms
of the sonship ; hence he was celebrated as the thrice-born. Some¬
times the type of the son was changed and the name continued. Kebek,
for example, was an ancient star-god, whose name was modified into
that of Kak, in the triad of the solar mythos. In like manner it has
to be suggested that a name of the Lion-god, who, in one form, is
identified with Nem for the winepress, passed into that of the solar
god Num—the star-god of Breath being continued as the sun-god
of Breath.
Jamshid is described by Persian scholars as ascending the chariot
or carriage on the new day of Nauriz to succeed the Sabeans and
renovate the ancient religion. Jamshtd is the solar god of the calen^
dar in which the day of the new year was at the time of the spring
equinox. In his epoch, we are told, the people increased so fast the
earth could not contain them, therefore God commanded the earth to
become thrice as large as it was before. Some maintain that Jam
(like the Chinese Yu) ordered channels to be dug into which the
^ Lib. iv. Quaes. 5.
271
Moses and Joshua.
waters were drained. Others say this had been done by ZH
is probably a form of Shu, who is extant also as the German god ZiU,
a name of TiU, the Teutonic Mars, and deity of Tuesday ; Shu (or
Bes) being the Egyptian Mars, as well as the divinity of Kepheus and
Cor-Lconis.
The lunar types succeed the older star-gods, and finally the sun
succeeds and generally supersedes both, or assumes the precedence
and supremacy.
Kepheus (Shu) is king of ^Ethiopia, that is Kush or Khepsh (Eg.),
and' :*’ may be the name of Bacchus signifies the Bak or Bekh, the
engendered (therefore son) of Kush, for Nyssa also represents the hinder
thigh north from which Bacchus was born. Thus, Dionysus, god of
the hinder part north, would be repeated in Bacchus, the son of Kush,
who went to India, Egyptian Khentu, the south. Moses, not Jah-
Adonai, was the Jewish Bacchus, and he stands behind the solar
god as his companion and supporter, in the same way that Bes stands
behind Horus, the child, in the monuments.
“ Prince of ^Ethiopia ’ was a title of the Repa or heir-apparent to
the throne of Ra. Shu (Kepheus) was king of ^Ethiopia and lord of
Nubia. Seb, \vho was his son, is characterized in the text as the
veritable Repa of the gods. The Repa is the returning one, who
comes out of ^Ethiopia, or in the Hebrew mythos, out of Egypt.
Mashu, to return, is the name of MaSHU, the returner, whence the
Moses who not only plays the part of Repa but is also the deliverer
in ^Ethiopia. According to Josephus the young child Moses was
adopted and named Mashu by Thermutis.- Thermutis, in Egyptian,
is Ta-UR-Mut, the old great mother, who, as Taur or Thoueris, is the
Typhonian genitrix ; Kefa of the Great Bear, the Hebrew Jhevah.
The serpent, Hefa, is her symbol. She is a form of Ken, the snake
goddess, who is the Hebrew Kivan. This old goddess is also queen
of the celestial iEthiopia or Khepsh, and Josephus has recorded some
particulars concerning Moses in ^Ethiopia, which have not hitherto
received due attention. Moses, he makes out, was a general of
the Egyptians, and as such he led an army against the ^Ethiopians
and conquered them. On the way he was infested with a plague of
flying serpents; just what the other romance relates of the serpents
in the Wilderness. Here again he met the dire difficulty by
successful stratagem. He invented baskets, like unto arks, of sedge,
and filled them with ibises. The ibis is a stork ; it was the symbol
of Taht, who was figured ibis-headed. Pliny says the Egyptians
invoked the stork against the serpent.® Josephus tells us the ibis is a
great enemy of the serpent kind. Moses therefore let loose the ibises,
as soon as he came to the land which was the breeder of the
serpents, and destroyed them. Now Thoueris or Tharvis was the
' Albintni, Eng. Tr. pp. 200, 202. Ant. ii. 10.
» Hist. Nat. X. 28.
272
A Book of the Beginnings.
daughter of the Ethiopian king, and when Moses besieged the royal
city of Saba, into which he had driven the king, this accident happened.
She chanced to sec Moses as he led his army near the walls, fell in
love with him, and, on condition that she turned traitor to the king,
and delivered the city into its enemy’s hands, he consented to marry
her. This she did, and Tharvis or Tharuis became the wife of Moses.^
In the Hebrew scripture Moses marries an iEthiope woman. “Miriam
and Aaron spake against Moses because of the ^Ethiopian woman
whom he had married.”^
Josephus’s story of Moses destroying the serpents and Tharuis
becoming his wife as a result, is the same that Plutarch had heard of
Thoueris and Horus. Thoucris was said to have been the aider and
abettor of Typhon for a time, but she deserted the deity of dark¬
ness, and went over to Horu.s. She was then pursued by a huge
serpent close at her heels ; this was cut in pieces by Horus’s men, and
Thoueris joined the side of Horus.
Thoueris and Thermutis are one and the same goddess in Egypt,
who, under the one name, is the foster-mother of Moses and under
the other becomes his wife.
Taurt was transformed or re-typed as Hes-taurt or Cassiopeia, the
lady of the seat and consort of Kepheus. In the Hebrew myth this
traitoress, who yields up the city to Joshua, takes the shape and name
of Rahab. She is called the Zonah, like the lady of Babylon, and
like Thoueris, the concubine (Khennu) of Typhon. As such she is the
head of that line of descent in which Jesse, David, and the Christ were
reckoned ; the primordial mother of the gods, be they Sabean, lunar,
or solar, who was enthroned in heaven at last, as the lady in her
chair, Queen of ^Ethiopia or Saba, and consort of Kepheus ; whilst
in her primal types of the hippopotamus and the dragon she descended
into hell, and is pourtrayed in the judgment scenes as the devourer
of the wicked, the Rahab of the waters, the dragon of the deep, the
Apophis who wages war eternally with the sun and the souls of the
deceased. The genealogy of Christ is thus perfectly preserved according
to the astronomical allegory. In the beginning was the Typhonian
genitrix, goddess of the north, Khepsh or .Ethiopia, variously called
Kefa, Heva, Kivan, Chavvah, Saba, Taurt, Thermutis or Rahab. She
was the mother goddess of Time, which was impersonated by the
star-gods, Shu, Sut, and Seb ; next canie the moon-gods—Hes-
Taurt following Taurt—Taht-An following Sut-Anup; and last of all
the solar- or luni-solar Messiah as Horus, son of Osiris; lu-em-hept,
the son of Atum ; and Khunsu, the son of Amen and Maut; each
of whom was the anointed, the Christ.
The Gemara of Babylon mentions a report of Rahab having become
the wife of Joshua. This is the true tradition which renders the veritable
version of the myth. The story thus correlates with the other sieges
’ B. ii. 10, 3. 2 Num. xii. i.
2/3
Moses and Joshua.
of the Ark-City, which is betrayed by the woman within, as Thoueris
betrayed Typhon and followed the conqueror Horus. It is the same
story that Josephus relates of Moses and Taruis of Saba, and both
belong to the celestial scenery of the north, where Kepheus (Shu) is
the consort of Cassiopeia, the Queen of .Ethiopia. Rahab, as a
Hebrew type-name for Egypt, identifies the traitoress with Khebt or
Kush, the earlier Khepsh of the celestial north. Rahab is likewise the
harlot, an especial title of the ancient genitrix. Herein is another
means of showing that Moses and Joshua were two phases of the same
mydiical personality as Shu-Anhar or Ma-shu.
In the Egyptian mythos the consort or sister of Shu is Tefnut.
She has two characters, one of these is Pekh or Peh, literally the
back, rump, hinderpart of the lioness. Tefnut and Pekht or Pekht
and Sekht form the double lioness, the twin sisters who gave birth to
the sun, as the two mouthpieces or Eyes of Ra. These take the shape
of the two midwives in the Hebrew mythos. Also the goddesses in
Israel are to be found in the imagery, when they have been sup¬
pressed in person. The two lion-goddesses are called the two eyes
of the sun ; the left eye is said to light the south, the right eye
lights the north.* The eye was a type of the genitrix, because it re¬
flected the image; Ar, the eye, means the reflector. When, in the
cuneiform inscriptions, the goddess is called the REFLECTION of the
god, the expression reverses the original significance in favour of the
male. This is a probable meaning of Sakh (Eg.), to picture and
figure, whence the Sakti as the Reflector of the god. The “ eye of
Horus ” is primally the genitrix that reflects the child; hence it is
called the “ mother of the gods.” ^
For example : when Ra resolved to have his tabernacle and be lifted
up as the supreme god, with Shu-Anhar for his son and chief sustainer,
the ark. Box or Teb, was committed to the keeping of Shu and Nut.
Nut had previously carried Ra herself when the Teb, Tepa, or Tef
was the hippopotamus goddess, or the cow. Now Tef denotes the
pupil of the eye, the mirror ; also the abode, that is the womb, ark,
or box, called the Teb, and tabernacle. Tef, the pupil of the eye,
was the Reflector, and Tef-nut is Neith, as the reflector or mirror of
the god. She was an earlier form of Neith, who carried the taber¬
nacle of Ra ; and the eye was a looking-glass before other mirrors
were made. The goddess Tefnut, as the eye of Horus the child,
passed into the Hebrew symbolism as the mirror-type, called the n'Jan
(Theba-nith) or Ark of Neith, designated the pattern, likeness, simi¬
litude of the tabernacle in which Jah-Adonai had also “ resolved to be
lifted up.” Thebanith is the Hebrew equivalent for Tefnut. This was
the mother-mirror. Nut or Night was the reflector of light in her stars,
as the dark of the eye (Tef) reflects, and the tabernacle in its most
^ Hymn to Amen. Boulak.
^ Granite Altar, Turin. List of Gods, no. i8.
VOr.. II.
274
A Book of the Beginnings.
secret parts was the mirror, the reproducer of the image or likeness,
the See-WITH or See-face, as the word MA-HER (Eg.), the mirror,
means. This See-with was the reflector borne by the women of the
temple at the door of the tabernacle, the mirror being a symbol of
that which reflected the likeness. The mirrors are called Marah ;
this in Egyptian being Maher* (if not Ma-ar). The hand-mirrors were
probably the Ankh, filled in with a brass reflector. Ankh is an Egyp¬
tian name for a mirror. The Hebrew mirrors are contributed by the
women to make the great layer or molten sea. The first mirrors were
the heaven above that reflected light, and the water below; and the
two sisters who impersonate the two heavens are the eyes of Ra.
When the reflector merges into the laver the type is still continued.
The Egyptian Laver is a Mer, the mirror is a Maher, and a goddess
whose symbol is an eye is named Mer. Mirror, water, and the eye
are types of the mother, the reproducer of the image.
The mirror in Japan is held to be the “spirit of woman.” It is a
symbol of the soul of the sun-goddess, the equivalent therefore of
Tefnut as reflector or eye of the sun. The Japanese precious stone,
Maga-TAMA, is also an emblem of the spirit of woman. The
Japanese temple of Isa-Naga, or the source symboled by the serpent,
contained no image but one vast mirror or symbolic eye. In the
temple of Neptune, says Pausanias, they let down a mirror which is
suspended and balanced in such a manner that it may not be merged
in the fountain with its anterior part, but so that the water may lightly
touch its circumference. That was the mirror above and mirror below.
After prayer and fumigation they look into the mirror. Whoever
looks into the mirror, he says elsewhere, will but see himself obscurely,
but the goddess and the throne he will very clearly behold.^ He further
says that he is afraid to disclose the name of Despoina (the lady) to the
uninitiated. She was a form of Tes-Neith, the wearer of the red crown.
In the account given by Mackenzie of his visit to the Pagoda
at Perwuttum we find the mirror used as a reflector of light, which
was flashed into a dark, secret part of the Pagoda, revealing, by
means of its coruscations, a silver case in which was set a small
oblong roundish white stone with dark rings.®
The goddess in the Hebrew version is MIRIAM, the sister of Moses.
Miriam is the representative of the goddess Meri, one of the Eye-
goddesses, who has a dual form. It is said to Amen-Ra, “ In rapture is
thy mother, the goddess Meru, as thou emittest the irradiation of light
and encirclest the world with thy blaze till thou reachest that mountain
which is in Akar,” * that is till sunset, when he re-enters the hinder
part or mouth of the horizon.
Shu is jDourtrayed on a pedestal of the god Harsaphes, sustaining
the solar bark itself with his uplifted arms. The bark is that of the
' Egyptian Saloon, 6689.
® As. Res. 5, 306.
• Arcadics, c. xxxvii.
•• Mag. Pop. p. 5 . 3i 4-
275
Moses and Joshua.
two heavens, north and south. He is supported on either hand by
the two goddesses, Meri-RAS and Meri-Mehi, the dual form of
Meri as goddess of the Nile, south and north ; Ras is south ; Mehi
north. The goddesses salute the sun, as do two Cynocephali, the
“bards of the sun.” A procession of the two Niles, over which the
two Meris preside, forms a second picture.^ The two are but a dual
form of one goddess, and their plural name in Hebrew is Miriam.
Meri, the Nile-goddess, is called Seker, the Silent; she carries the reed.
Sekpr has a mystical meaning ; Ptah, in relation to the feminine phase
of 6siris, is likewise called Seker. In another form she carries the
solar disk between the cow’s horns, like Hathor, and is then the
Bearer, Gestator, Great Mother.
Miriam in Hebrew means to be fat and stout, from Mra (nid), to be
filled, full and fruitful, and, in an unused form of the word, bellied.
So Mehi (Eg.) in Meri-mehi signifies to be full, filled, fulfilled, and
the epithet is applied to the cow-goddess as Melii-urt, the meek ful-
filler. This was Meri in the second character, that of gestator, and
either the word Miriam represents Meri-Mu— i.e. Meri as mother—or
the M is the terminal, which denotes the nature of Miriam as in the
twin Meri. The Hebrew AM, for the first form of the Mother of all,
the Great Mother, the Queen Mother, the corporeal one, is sufficient
to answer for the terminal in the name of Miriam as the Genitrix Meri.
According to the Koran, Miriam, the sister of Moses, was the
mother of Jesus. As history, that has no meaning, but it can be
utilized as mythology. Miriam, as a form of the Solar Genitrix,
would be Mother of the Child (Su) who is Jesus, or lusu.
In the Arabic Mahometan legends the name of Miriam is Kolthum.-
Kultum (Arabic) has the meaning of Miriam, to be fat, full, the
original of which is to be with child. But Kolthum is also identical
with the name of Kartoom, where the blue and white Niles blend
and the first swelling is perceived, which denotes the birth of the
inundation, the child watched over by the goddess as Meri-ras,
and brought forth by Meri-Mehi. The birth is one with the child.
Kart (Eg.) is the child; UM means to perceive; AM to discover.
Khartoom is the place where the child was born and watched over, and
Kolthum or Miriam is the perceiver, finder, and bearer of the child.
Meri, the heifer-goddess, is likewise found in n'id, the name of a
certain kind of sacred heifer, which was slaughtered for sacrifices and
banquets.® Some interpreters understand this to be a fatted calf, or
fatling. Mer (Eg.) means the cow, and to die; la signifies to purify,
to whiten. The Meriawas slaughtered in front of the ark.^ The ark
of the Aamu was considered vile by the Ammonians and Osirians. The
Meria was a type of Men, the Hathor of the golden calf, and the ark
was that of the Aamu, the impure, on account of their primitiveness.
* Birch, Eg. Gal. p. 6. * Weil. Legends, lor.
^ Is. i. II. Amos, V. 22. ^ 2 Sam. vi. 13.
T 2
276
A Book of thf Bkginnings.
The Hebrews continued what the Egyptians had cast out. Meri is the
inundation and the goddess of the Nile. This has a mystical aspect,
personified in Meri the Silent, who represents another periodic flood,
which is repeated in Miriam’s being put apart unclean during the
woman’s week, the time devoted to the mystical inundation. The
word nif (Tserga), rendered leper, as applied to Miriam, and her
absence for seven days, is better represented by Serka (Eg.), to be
obliterated, to finish; also Serk, the Scorpion, will explain the
Hebrew nnv for leprosy. There is a Rabbinical story of Joseph’s
cofifin, that tells how it floated on the waters when the time for departure
had come, and how it was pointed out by an old woman named
Miriam, which shows Miriam in the character of the Nile-goddess, the
silent watcher still, as when the ark of Moses was left beside the river.
In the etymology of the name of Miriam, in the Midrash to the Song
of Songs,^ the names of the two midwives are given as Shiphrah and
PUAH ; these in the Talmud^ are identified with Jochebed and Miriam.*
In the Hebrew, Shiphrah denotes the bright heaven, the upper
of the two, the one arched over; the vault above and void below
being the two heavens ; PUAH (nis) to breathe, to blow, to utter.
This is the Egyptian Peh, the hinder part of the lioness, the bringer-
forth personified as Peh-T, Pekh-T or BuTO of the north, the lower
heaven. The double lioness reads Peh-PEH or Pehti, and signifies
glory, the double force. Glory, like greatness, was. founded upon
bigness, being big, gestating. This is the sense of glory found in
the Hebrew Kabod. Jochebed’s is the sole name compounded with
lu (v). Kabod, like Peh, signifies glory. Pehti is the glory, the
double force of Ra, answering to lu or Ihu, as a divine name.
lu (Eg.) is not only the name of the young sun-god but it also
means double. So read lu-Kabed is the double glory and the exact
equivalent of Peh, duplicated as Peh-peh or Pehti. This then i.s
Jochebed, who equates with SHIPHRAH of the bright heaven, and
Pehti, the glory, the dual lioness. Thus the two midwives are iden¬
tified by Jewish Rabbis with Jochebed and Miriam, and these again
with the two bringers-forth of Ra or of Pharaoh. In the Talmud it
is stated that the daughter of Pharaoh who adopted Moses was named
Bathia.‘‘ Moses became even as a son to Bathia, the daughter oi
Pharaoh, as a child belonging rightly to the palace of the Ra.
Bathia is but another spelling of the name of Buto and Peht, the
feminine personification of the Peh, Bau, Bahu, or the Void, the pri¬
mordial Abode and Beth of birth, in the lower heaven of the north,
from whence the sun was reborn. PUTA in Sanskrit is the hollow
place, the void, or cavity. PuT or PuD is the hell of the childless
Fut, African Balu, hell; BUTO, Fijian, is darkness, place of night.
The But (Eg.) is the feminine abode ; the Bed, English, is the uterus ;
3 *i"i'^ tr. Sota, fol. xi. b.
Goldznier, p. 337. Martineait. * The Talmud, cited by Polano, p. 126.
Moses and Joshua. 277
the Peht, Hebrew ; PUTA, Maori ; Patu, Malayalam ; BuTAH, Bagu ;
I>HEDA, Sanskrit; Behuth, Phoenician. In the African languages,
Fat in Fulup ; Fad in Filham; FUDI in Soso, are the belly. P^UT or
Aft (Eg.) is the abode. Aft and FUD in English are the hinder part.
The B.-MTH in Amharic is the little house; BOATH, Toda, conical
temple; BOD, Welsh, house ; BuTH, Cornish-English; BOOTH,
English ; BOTHY, Scotch. As feminine personifications, besides BUTO
and Peht, Bahu is an Assyrian name of Gula as goddess of the
abode in the under-world. Beuth is the spouse of Adonis at Biblus.
Buta is a Bakadara divinity, whose type is a stone, the sign of Typhon.
Phate was the Lycian divine genitrix. BuTA-ranga is the Mangaian
goddess of the Abyss, and i mother of Maui, the Polynesian Ma-Shu.
One of the dual types of the great mother was Venus, the planet,
when above or below the horizon ; this star was called Zopporah
by the Sabeans, and Moses married Zipporah, one of the seven
daughters of Jethro. According to the Mythos, Zipporah and Shiphrah
are identical. Zipporah, as Venus above the horizon, is the beauty,
the brightness, the glory of heaven ; one with Jochebed called
the mother of Moses, whilst PUAH or Bathia corresponds to the
other consort. The two sister-goddesses of many names, who are
the twy-form of the Great Mother, are Zipporah and Miriam, as
consorts of Moses. Thoueris or Thermutis was the Great Mother
herself, the Goddess of the Great Bear.
It is evident to me that Joshua, the high priest, who stood before
the Angel of the Lord with Satan standing at his right hand to
resist him, when one Jehovah said unto Satan, “Jehovah rebuke
thee, O Satan, even the Jehovah that hath chosen Jerusalem,”
belongs to the same imagery as that in Jude, where the con¬
tention between the angel and Satan is over the body of Moses.
The contention here is over the body or person of Joshua, the
‘‘brand plucked out of the fire.” This may be noted in passing
as an illustration of the identity claimed for Moses and Joshua, on
the ground of their being the Mau and Shu of Egypt. The trans¬
formation of Joshua in this scene is the parallel of the change when
Shu, the son of Nun; Shu, the old star-god of the first time, that is
the time of Kefa, the Typhonian goddess of the seven stars, is trans¬
lated to become the son of Ra, Hebrew Jah, the solar god. He had
served Typhon (or Satan) before, hence the filthy garments ; and
Typhon still claims him as a servant, and contends for him with the
angel, the representative of the time-cycle. Jo.shua’s iniquity is to
pass away, and he is to be clothed anew, and be crowned with the
Tzniph (f]'3V) ; that is, to judge from the Egyptian Tes, tie, coil,
envelope, and NEB, gold, to have a crown of gold put on his head and
betome the image of the crowned Kepheus (Shu) in the planisphere.
ITevious to this change, made visible in the extant imagery, Shu
had worn on his head the Khept or hinder-part of the lion, a type
of Typhon, the north, the Great Bear, the motherhood. This was
A Book of the Beginnings.
278
his beastly garment, now to be changed by the Lord. Joshua is hence¬
forth to walk in the new ways and keep the new statutes of the sun-
god ; he and his fellows, who are said to be symbolical men. The
branch, the Repa, the young solar divinity, is to be brought forth and
placed in charge of Joshua.
The stone with the seven eyes, the seven eyes of the feminine
Jehovah, the stone of Typhon, is to be re-engraved by the male god :
“ I will (now) engrave the engraving thereof.” The woman called
“wickedness” with all her symbols is to be cast out. She who
had sat in the midst of the Ephah in a certain emblematic figure.
This mouth was to be stopped with a weight of lead. The Ephah in
Egyptian is the Kept, and the word also signifies the seven, an ark, a
shrine, a measure. The Ephah was‘the image of the iniquitous
through all the earth, because it was the feminine type.
A new temple is to be built on a fresh foundation. The ancient
dwelling of divinity in the north is to be superseded ; the great mount
is to become the plain. The stone is to be laid at the corner, for
this foundation is that of the solar zodiac. The seven stars are to
be converted into the seven lamps of the Son, as in the book of
Revelation. In the Book of Enoch where the ending of a time and a
new beginning are represented by the killing of the sheep, one being
destroyed by the shepherds every day, each in his season and accord¬
ing to his number, the books are made up by the accountant, and
delivered over to the Lord of the sheep, the Ancient of Days, who
reads, seals and deposits them. The end is also figured as the destruc¬
tion of the house or celestial temple; and “ behold three of the sheep
departed, arrived, went in and began building all which was fallen
down of that house.” These three are identified by Laurence with
the Zerubbabel, Joshua, and Nehemiah of the Hebrew story; but they
belong nevertheless to the astronomical allegory as re-builders of the
temple of time in the heavens. This new temple is identical with the
tabernacle created by Ra, in which he resolves to “ be lifted up.” The
two great supports of Ra are Shu and Taht, his solar and lunar
anointed ones, his representatives in the inferior sky by night ; these
appear as the two supports of the lamp of light, the two anointed
ones w'ho stand by the Lord of the w'hole earth.
In the hymn to Shu it is said the worship of the mortals reached
Ra through the intermediation of Shu, son of Ra, lord of truths, and
the precise language used is this, “ People present him with their gifts
through his own hands;" Shu being the hands of the god Ra. So
the worship of Jah-Adonai reaches him through the intermediation
of Moses, W'ho is the hand of the God who is said to speak by Moses,
his hand.^ In the allegory according to Zechariah, Joshua takes the
place of Moses and Shu.
There is also a bringing forth of the son (the branch) in the Egyp¬
tian text. The aged sun-god says to Seb (time) I cannot preserve
‘ E.x. ix. 3 S.
Moses and Joshua, 279
myself because of my old age ; I send (the charge ol the serpents or
cycles of time) to thy son Osiris." He establishes the solar sonship in
the new tabernacle of time.
Taht was created by Ra in this new adjustment, as his abode and
luminary, in the inferior sky ; a beautiful light to show or expose to
view the evil enemy. “ Thou art my abode, the god of my abode ; behold
thoushalt be called Taht, the abode of Ra, and there arose the ibis. (The
stork, or Chasidah, in Hebrew.) I shall give thee to raise thy hand in
the presence of the gods, and there arose the two ivings of the ibis of
Taht." “ / shall give thee to embrace the tivo parts of the sky, the south
and the north" and "there aros’ the moon-crescent of Taht," and the
Cynocephalus. These were the two types of the Returner. “ Thou art
under my dominion" says Ra to Taht. " All eyes are upon thee, and
all men worship thee as a god." This is said at the making of the
new covenant, to Taht, who is the guardian and scribe of the inhabi¬
tants in the northern region.
And of the Hebrew Taht it is written, “I will make an everlasting
covenant with you, even the sure mercies of David. Behold I have
given him for a witness to the people, a leader and a commander to
the people.” ^ The word translated mercies has a form which signifies
to bend, curve, turn round, whence the name of the Chasidah or stork,
the ibis of Taht and type of the crescent moon, the sure returner.
Chasid has various meanings. The same word rendered “ mercies ”
of David is used for a “ very wicked thing,” ^ where it represents the
Egyptian Khest, to be foul and vile ; the bending, turning, deflecting
of Chasid, and the Chasidah, being applied to an immoral action.
But the fundamental sense is to be found in the Kasid, the returning
one, with the moon for the type of renewal, from Khes (Eg.) to return,
to found a road, to construct ; whence Khesf, to return and ascend
in opposition to the opposing force, as did the new moon. The
Khest (Eg.) is an established district. The Khesm was the holy of
holies ; a variant of Skhem. The same covenant was made with
David as with Taht, the sure returner and establisher of light.
Again, “ They shall serve the Lord their God, and David their king,
whom I will raise up unto them.”® “ In that day .... the House
of David (shall be) as God, as the angel of the Lord before them.” ^
” Afterwards shall the children of Israel return and seek the Lord
their God and David their king.” ® “ And David my servant shall be
king over them, and they all shall have one shepherd.”® “And I
will set up one shepherd over them, and he shall feed them, my
servant David.” ^ The Son that is born of a virgin, the Prince 01
Peace, sits on the throne of David.® Like Osiris, he is at once the
everlasting Father and the Repa or Prince of Peace, who, as Horus
is established in the seat ol the father by the lunar god Taht, when
^ Is. Iv. 3, 4. 2 Lev. XX. 17. ® Jer. xxx. 9. ' Zech. xii. 8.
* Hosea, iii. 5. •' Ezek. xxxvii. 24. ^ Ezek. xxxiv. 23. ® Is. ix. 7.
28o
A Book of the Beginnings.
the Tat was set up in Tattu, the region of establishing. Says the
Ritual,* “ Setting tip the Tat in Tattu means tJu shoulder of Horus who
dwells in Skhem,” i.e. the secret shrine; the son in the Hebrew version
is to bear the government “ upon his shoulder.” In “ CHASID ” shall the
throne be established, and he shall sit upon it in truth in the taber¬
nacle of David.”® It is founded on the sure returnings of the lunar
light, the abode of Ra by night. This Tabernacle had been placed
in Jerusalem, the sacred city, the Mount of Peace, the mother-mount
where the son was yearly born, as Solomon, or lusu, or Khunsu, the
good peace, the soli-lunar child of Easter-tide, the child therefore of
David, so far as he represented the moon-god. The establishment
of the throne of the young solar god is intrusted to the lunar god to
this day. Taht or David still keeps the covenant, and the full moon
of Easter yet determines the resurrection of the Christ. Shu, the
star-god, and Taht, the moon-god, were the two faithful witnesses of
Ra, the sun-god, whose creation was the latest in heaven, as Kepheus
and the new moon ; his supporters and representatives by night in
the conflict with darkness, and all its hidden powers ; and these are
the originals of Mashu (Moses) and David in the Hebrew form of
the celestial allegory. In the new temple built by Zerubbabel, in
which Shu (Joshua) was to serve the solar god, these were the two
anointed ones of the two gold pipes which fed the sevenfold lamp
of light; the two anointed ones that stand by the solar son as the
Lord of the whole earth, who is identified with the number seven as
Sevek-Ra, on the Typhonian line of descent, and on the side of the
Mother who was now to be cast out as “ WICKEDNESS.”
These “ two witnesses ” appear as the two prophesiers in the Book
of Revelation .3 “ These are the two olive-trees, and the two candle¬
sticks standing before the God of the whole earth,”—the two lamps
of light carried by Taht, the moon-god, and Shu, the star-god, as the
witnesses or prophesiers of Ra. These two are present at the
measuring for the new temple of the lu or Ao the Son, the Egyptian
Jesus, which is that of the twelve gates, twelve angels, and twelve
tribes ; the matter of which is as ancient as the zodiac of twelve signs,
and the casting out of the woman here personified as the great
harlot, the Scarlet Typhon, called Mystery (Kep, one of her names,
means Mystery), the Mother of Harlots, who rode on the beast with
Seven Heads. Lastly, the two witnesses to the true, that is solar
light, appear on the Mount of Transfiguration as Moses and Elias, the
fellow-figures to Shu and Taht in the Egyptian Mythos.
* Ch. xviii. a Is. wi. 5, 3 ch. xi. 3, 4.
SECTION XVII.
AN EGYPTIAN DYNASTY OF HEBREW DEITIES IDENTIFIED FROM
THE MONUMENTS.
We have seen that there was an ancient Egyptian Chronicle ac¬
credited with containing the records of over 36,000 years. The same
record is recognised in another way by the tradition of the 36,500
books assigned to Hermes. Nor is there the slightest reason to
doubt that the Egyptians may have kept their reckonings during
that vast period of time, the whole of which is fully required to
account for other actual phenomena, and no signs of numerical exag-
geration have ever been detected on the monuments. The tattered
condition of the Turin papyrus cannot quite obscure the fact that
it contained a chronological system corresponding to that asserted by
the traditions of the STEL/E and the books of Taht.
There is a statement quoted by Bunsen ‘ from John Malalas (about
900 A.D.), who is followed by Cedrenus (about 1,050), and by a
subsequent continuer of the Chronicon Paschale, to the effect that the
“ Giant Nabrod ” (Nimrod), the son of Kush the .^Ethiopian, of the race
of Ham, built Babylon. Chronus ruled over Syria and Persia, the son
of a certain Uranus, who reigned fifty-six years. His wife’s name was
Semiramis. He was succeeded by Ninus, the father of Zoroaster; after
whom came Thuras, then Ares and Baal, to whom the first STEL/E
were dedicated. The Ares and Baal here connected with the first
stelae are Shu and Sut in Egypt. Ares is Mars, and the earliest
Baal, the son, is Bar-Sutekh; and the Baal of the first STEL/E, as Sut,
is one with the Hebrew Seth, to whom the astronomical pillars are
ascribed by Josephus. Certain stelae are also referred to as the
pillars of Akikarus, called the prophet of Babylon (or the Bos¬
phorus), whose wisdom was said to have been stolen by Democritus,
and on which a treatise was composed by Theophrastus. In Egyptian
Khekha signifies the numbers and reckonings, and is a name for the
stone of memorial ; RU denotes the graver of the stone ; Rut is to
engrave, which suggests a meaning for the name of an erector of the
^ Place, V. i. p. 229.
282
A Book of the Beginnings.
steliE, as Akikarus. Sut and Shu (Baal and Mars), to whom the earliest
pillars were dedicated, are the two primordial recorders in the Egyptian
mythology, and both are earlier than Taht, Sut being the predecessor
of Taht.i Herodotus calls Kepheus the “ Son of Belus, and as the
successor to Bar-Sut, the earliest Baal or Bel, this is the true sequence
and order of descent.
By aid of the hymn to the god Shu we learn that Shu was also
the divine scribe, whose works were included in the records of
Taht, lord of Sesen, and treasured up in the royal palace of On.
The bringing on of Shu the Star-God as a scribe or recorder into
the Lunar Mythos is shown by the Aan, monkey (which was a type
of Shu), becoming the co-scribe with Taht.
The stelae of Baal (Sut) would be records of Sothis, the Dog-star,
the star of Sut, the fii'pt announcer of celestial time in relation to the
Great Bear and the inundation in Egypt. Shu, in his twofold
character, has been sufficiently identified with the Moses and Joshua
of the Hebrew writings. Sut is Seth, to whom the pillars and stelae
are attributed.
In the fifth chapter of Genesis the seven who preceded Seth are
summed up in Adam, the biune parent. “ Male and female created
he them, and called their name Adam.” ® Adam is the sole predecessor
of Seth in one version of the mythos. We might just as well say
Eve or Chavvah, for the first producer in mythology is the Genitrix.
But Adam will serve, as in the Egyptian Ritual Atum appears as a
female, designated the “ mother-goddess of Time.” *
The mother-goddess of time is the genitrix of all the gods,, for
these have no other phenomenal origin than the cycles of time. The
earliest name of Seb (Time) is Keb or Kheb, who in the feminine or
dual form is Khebti, and whose place of manifestation was the
celestial Khebt (Egypt), or earlier Khepsh (Kush), the .Ethiopia of
the North, and region of the Bear.
The first Time observed and registered was Sut-Typhonian ; its
types were the Great Bear and the Dog-star. In this time the year
began with the rising of Sothis, and the first four cardinal points of
the solstices and equinoxes were in the Lion, the Scorpion, Waterman,
and Bull; this year and its imagery remaining fixed in the planisphere
for ever. Whatsoever was changed and added, the origines are never
lost or entirely superseded ; the earliest types were stereotyped, and
can still be found in heaven above and on the earth below. The bear
and dog (jackal, wolf, fox or coyote), the bull, lion, bird, and human
figure of the four genii are among the extant witnesses of that early
time which began with the genitrix and Sut, her son, to be followed
by Shu and the genii of the four corners. Sut and the goddess of the
seven stars were the earliest Smen, the eight, of whom Taht was made
the lord, when he had superseded Sut. The records of this first time,
‘ A//, ch. xlii. B. 7, 6i. •» V. ii. ^ Ch. clxv.
An Egyptian Dynasty of Hebrew Deities Identified. 283
kept on the stelee or pillars are those of Sut or Seth, who follows
the seven patriarchs, and whose son was the Anosh or manifester,
identified with the Anush or wolf-hound type of Sut.
Sut was the announcer of the Great Bear cycle, when the heaven
was lower and upper, as north and south before the time of the four
corners, (the revolution of the Great Bear being observed from near
the equator wholly on the north side of the heavens), the records of which
were the stones in the Karuadic land. The star-god Shu was an
indicator of the solstices as Kepheus in the Waterman, and Rcgulus in
the Lion, and therefore belongs to the figure of the first four quarters.
A sun-and-sirius year also probably began from this starting point;
its representative image being Sut-Horus. Sut, in relation to Har,
was assigned the earth, and Har the heaven ; Sut represented the fir.st
of the two truths, the opening one ; Har the second. This position
was continued in the typology of the Ritual. In the circle of Smen,
the place of preparation, it is said of the soul passing through the
purgatorial trials, “ divine Horus purifies thee ; the god Sut docs
so in turn.”^ He was the purifier in one sense, corresponding to the
feminine period of purification. The first starry type of Har in
relation to Sut was probably the Wolf, the Anush, which rose
in the evening when the Sun and Moon were reunited in the sign
of the vernal equinox. Diodorus describes the Dog as being the
type of Sut, and the Wolf as the type of Makedo ; and Makai,
in the Magic Papyrus, is called the son of Sut, but under the croco¬
dile type. The Dog and Wolf correspond to a dual form of Sut-
Anubis. The passage of the sun’s entrance into the sign of the
Bull was marked by the rising of the Wolf; and Sut (dog) and
Makedo (wolf) are called (by Diodorus) the two sons of Osiris. The
present point, however, is the identification of Shu (Ares) and Sut
(Baal), with the stelae of the Karuadic land existing before the flood
of Noah. Shu, as a star-god, is so old in Egypt that he is called
“greater and more ancient than the gods.” He was the son of Nun,
the Bringer, before Taht became the reckoner and recorder of
time, and in the re-adjustment of the myth, according to the solar
reckoning, Shu is the adopted son of Ra. In this sense Shu
is said to be selected by Ra as his son, previous to his own birth,^
which is exactly what occurs in Exodus. The sun-god Jah is not
born or manifested in Israel until his appearance to Moses in the
bush of flame,® when he announces himself by name as Jah and
Eyah Asher Jah, the hitherto unknown god.
Shu made for Ra “ hereditary titles which are in the writings of the
lord of Sesen,” that is in the Hermean books of Taht,^ and here,
apparently, we strike upon the connection of Moses with the Psalms
of David or Taht.
' Cli. xvii. ® Mag. Pap. i. 2. 3 Ex. iii.
■* Ma^ic Papyrus, i. 6 and 7.
2S4 A Book of tiik Bfginnings.
In addition to the five books the Jews assign eleven of the Psalms
(xc. to c.) to Moses. Also there are traditions of the book of Job
having been written by Moses, the Hebrew Ma-Shu. Thus the
Hebrews have the writings of Shu (Moses) mixed with those of Taht
(David), and Shu invented hereditary titles for Ra, Jah is one of the
titles of the Hebrew sun-god, found especially in the Psalms. Now
the earliest books of Shu, as we have seen, were the stelae, the stone
tablets of the oldest chronology.
Moses being identified as the Egyptian god Shu of the Two Truths,
represented by the two stone tablets on which the ten commandments
were vvritten, we have in these a survival of the stone stelae of Shu.
Moses is the typical author of the Pentateuch ; he is credited with
writing the second edition of the ten commandments,^ and the
register of the stations in the wilderness.Moses is Shu ; Shu or
Su, in the later modification, means number five, and the five books
are those of Shu. Su (Shu) for five is the final development of
Kafi, the hand, and Kafi is a name of Shu, who, in his dual character,
constituted the two hands of Ra, the sun-god, as his supporter and
the uplifter of the nocturnal heaven. Taht superseded Shu as well as
Sut, and this is reflected in Tut (or Tu) for the number five and a
name of the hand. Moses is emphatically the hand of Jah-Adonai,
and the “Hand upon the throne of Jah” in the Margin^ has an
apparent relation to Moses or Shu, the hand of the Lord with which
he commanded Israel.'*
In the Egyptian development of the mythology we see Shu dis¬
crowning himself as it were to decorate the later sun-god. Horus
says to his father Osiris, “ Thou receivest the head-dress of the two
lion-gods.” “The lion-gods supply his head-dress.” “ The lion-gods
have given to me a head-attire. He has given to me his locks, he has
placed his head and his neck with his great power upon me,” says the
Osirian.® Osiris was crowned with the feathers by the lion-gods as
the universal lord when the solar cult superseded the Sabean.
The change from Shu, the star-god, to Shu-Si-Ra, which occurs in
the creation by Ra, is marked when Moses came down from the mount
and wrote all the words of the Lord, and erected an altar and twelve
pillars at the foot of the mountain. These represent the solar zodiac,
and here the twelve stones take the place of the matzebah, or pillar, of
an earlier cult, the hieroglyphic of Sut. In the Hebrew mythology
Moses reveals the solar god to Israel by the name of Jah, the El-
Shadai of the five books. When the new god is elected for worship
under the leadership of Joshua and a covenant is made, then “Joshua
wrote these words in the book of the law of God.” ® He plays
the same part here as Moses in the other books, of whom it is said,
“ It came to pass when Moses had made an end of writing the words
‘ Ex. xxxiv. 28. 2 isjui-ii. xxxiii. ?. 3 ^vii. 16.
Nuin. XV. 23. 3 /vV/. cli. Ixxviii. Ch. xxiv. 26.
An EiiYrriAN Dynasty of Hf. 15 rk\v Di;iiti:s Idhntififix 285
of this law in a book, until they were finished.” * Joshua then is a
writer of the book of the law, in a scripture indefinitely older in form
and substance than the book of Deuteronomy. Now as the name of
Joshua was altered in order that the name of the male god Jah, made
known by Moses, might be compounded with that of Shu or Shva ;
and as Jah-Adonai is the sun-god Ra who adopted Shu as his son in
the solar n'gimc, it follows that Jah-Shua is the Hebrew equivalent of
Shu-si-Ra, and the original Oshca becomes the son of Adonai-Jah,
just as the pre-solar god Shu in the creation by Ra becomes the sou
of Ra, whereas previously he was, like Joshua, the son of Nun. Shu,
in the character of Anhar, is the elevator of heaven, the bringcr, the
one who returns, brings back again, countervails, compels, forces a
way, raises, restores, equalizes, and saves. All that can be expressed
by the Hebrew KVj', as uplifting, self-sufficing, enough in oneself;
to countervail and equalize ; nic’, which denotes returning,
bringing back, and restoring, is concentrated in Anhar, the typical
returner and bringer ; and as Suva or SllUA indicates this character of
the uplifting and self-sufficing one, who follows Moses as the servant
of Jah, it is a fair inference that the full name of rvArv means the
supporter, helper, and upholder of the god Jah, proclaimed by Moses.
Hitherto it has not been known that Jah needed help, and so the name
has been rendered, “Jah is help,” but in the original myth Ra adopts
Shu as his son because he requires support, and his own father Nun
tells Shu to become the lifter-up of the sun-god.
Joshua does not appear in the book of Exodus, in which Moses is
identified with Shu in his first character of Mashu, until the period oi
“ permutation ” or transformation, when Anhar the bringer takes the
place of Shu, the up-lifter of heaven. Also the change of Oshea’s
name to Joshua occurs in Numbers,- at the point where Joshua takes
up the leadership for the land of promise, or is sent forth in search
and discovers the intercepting Anakim.
Shu, the god of two names, is called the double deity in his name
of “ young-elder,” in his name of “ double-abode” of Ra, in his
name of the youthful “ double force” in the circle of Thebes. This
duality is shown by the change from the leadership of Moses to that
of Joshua, and also by the two names of Oshea and Joshua. In the
passage respecting the hereditary titles of Ra, Taht, the lord of Sesen,
is called the scribe of the king Ra-Har-Makhu, and the writings are
said to be engraved in script, under the feet of the god, in the royal
palace of On, to be transmitted from generation to generation. In the
exact words of the hymn, as rendered by M. Chabas and Dr. Birch,'*
the '' substance of Shu is blended with that of Ra,” which is exactly
what takes place in the change of Oshea’s name into Joshua, in which
Shu is blended, as explained, with Jah. It is then said of Shu, “ He made
for him (the god Ra) hereditary titles, tuhick are in the writings of the
* Deut. xxxi. 24. ^ xiii. i6. ^ Records of the Past, x. 137.
286
A Book of the Beginnings.
lord of Sesen, the scribe of the king Har-Makhu, in the palace of On,
consigned, performed, engraved in script, tinder the feet of Ra-Har-
Makhu, and he transmitted it (the scripture) to the son of his son for cen¬
turies and eternity!' Here then we find the Egyptian sacred scriptures
ascribed to Shu (Moses) and Taht (David), deposited in the great
temple of On, to be transmitted from generation to generation for ever.
The records of Sut, transferred from the stelae, are not mentioned,
as Sut had suffered his degradation and casting out, but these were
brought on by Shu and Taht. When the sacred books were assigned
to Taht, hieroglyphic writing had been invented. He is the earliest
divine scribe as the penman of the gods, and his consort Sefekh
is styled mistress of the writings. Previously the burin and the stelae
of the graver had been the chief means of memorial, and the bring¬
ing on of the stone records of the past from the stelae of Sut and
Shu set up in the Karuadic land, and their transcription into the
hieroglyphics of Taht can be traced through the fragment from
Manetho. These, according to his own account, he copied from the
inscriptions which were engraved in the sacred dialect and hierogly¬
phic characters upon the columns set up in the Siriadic land by the
first Hermes {i.e, Sut), who was earlier than Shu and Taht, and, after
the flood, were translated from the sacred dialect in hieroglyphic
characters, and committed to writing in books (papyri) and deposited
by Agathodaemon (Num), the son of the second Hermes (Shu), the
father of Taht, in the penetralia of the temples of Egypt. The three
Tahts are traceable as the Sabean Sut and Shu (Baal and Ares),
and the lunar god, who, being the third, and superseding the previous
two announcers, was knowingly called Hermes-Trismegistus by the
Egyptian gnostics. Agathodaemon, or Num, apparently adds a fourth
to the divine scribes or registrars, and there is a tradition that Taht
drew up commentaries from Null, or Num. This is alluded to in the
fragment of the Hermean writings entitled Kopi; 'goafiov,'^ in which
the virgin mother says to her son, “ Listen, my son Horus, for I teach
thee a mystery. Our forefather Kamephe possesses it from Hermes,
who writes the account of all things, and I received it from the
ancient Kamephe when he admitted me to be initiated by BLACK. ^
Receive it from me in thy turn, oh, wonderful and illustrious child.”
The god here called Kamephe is the god of breath, and therefore the
name signified is Khneph, the Egyptian Nu, or Num. The Hermes,
who preceded Num, is Sut or Hermanubis, not Taht, as Taht is the
son of Num. The first god of breath was Shu, and the leopard skin
is Num, a sign, like the winepress, of the lion-god; Shu was the
earlier Num (or Nef), whereas the later Num-Ra was a sun-god.
Ihe three bringers-on of the Records were Sut, Shu (Num),
^ Herntis Tnsmdgiste, par L. Mdnard, Livre iii. 177.
- Black, rendered Atramentdm, by Canter, or Initiation by Writing, possibly
an allusion to the Veil of Isis.
IN Egyptian Dynasty of Hebrew Deities Identified. 287
nd Taht, the star and lunar gods, before solar time began. The
labalist doctrine, which they term the Mystery of IBBUR or trans-
ligration of souls, is a form of the Egyptian Khepr, to transform,
hange, be re-typed or transfigured as Khepr the Beetle trans-
tiigrated into his own son. Speaking of this transformation. Rabbi
denasseh says some among the Kabalists affirm according to the doc-
:rine of Ibbur, that the soul of Seth, being pure and unspotted, passed
nto Moses to inspire him for the delivery of the law, and the soul of
.VIoses passed into the soul of Samuel through the Ibbur.^ This is
identical with Sut, the Announcer, being followed and superseded by
Shu as the law-giver and the two star-gods by the lunar Logos, the
divine scribe, Taht; and the solar child, one of whose names, Sem-p-
Khart, is equivalent to Samuel, as Sem, the son. Seth, Moses, Samuel,
and David form the Hebrew parallel to Sut, Shu, Horus, and Taht.
The gathered result in the Records of Sut, Shu, and Taht was
deposited at On as the Hermean books.
According to the Hebrew story it was at On that Pharaoh gave
Asenath the daughter of Potipherah, priest of On, to Joseph as his
wife, when he was “thirty years of age,” and “he went out over the
land of Egypt.”Brugsch-Bey has referred to the fact that in
Annu, the On of the Bible, there existed from very early times a
celebrated temple of the sun-god Atum, or Turn, a particular local
form of Ra,^ and his wife the goddess Hathor-Iusaas, to which the
Pharaohs were wont to make pilgrimages according to ancient custom
to fulfil the directions for the royal consecration in the great house
of the god.*
Before considering this local northern cult of Atum-Iusaas and
their son lu-em-hept, the Jesus of the Apocrypha, it will be necessary
to speak of the god Atum, or Turn as he is generally called, who
has already been identified with the deity of the Hebrew Thummin,
and the British Tom Thumb. His familiar name of Turn is repeated
as an epithet of the Hebrew deity, who is called on (Thum), a
perfect, pure one, in the tenth Psalm. Turn (Eg.) means to com¬
plete and perfect in a total of two halves. This is identical with
Kak (Akkadian), Koko (Fin), Kokk (Esthonian), COKE (Lap), to
complete, and Kak is the form taken by Turn as the completer and
finisher of the cycle. In Kak we shall find the Hebrew Jach.
Genealogically Turn is said to be the son of Ptah and Pasht.
Also he is called Ra in his first sovereignty. The Ra sun was later
than the Har sun. Ra denotes the Rek, the sun by which time
was reckoned in the solar year. Ptah was the establisher of that
year, or the four corners on which it was founded. Atum is the first
‘ Nishmath Chajim. f. 159, c. ii. - Gen. xli. 45, 46.
^ He was not merely that. Atum was “ Ra in his y?/s/ Sovereignty,” on a
sarcophagus of the time of Amenemha. See the 17th chapter of the Ritual
for commentary.
* History of Egypt^ vol. i. p. 128. Eng. Tr.
2 88 A Book of thk Beginnings.
form of the sun of what may be termed the equinoctial year, hence
he wears the equinoctial crown.
The usual double crown of the gods, and always of the kings
of Egypt, is the white and red crown, placed the one within the
other, to represent the upper and lower of the two heavens, and
the two truths of mystic meaning, Atum is the only deity who
wears a double crown, having the one at the side of the other instead
of the two within each other. This double crown is equinoctial,
the other is solstitial. The two different symbols belong to the
equinoctial and solstitial beginnings of the year.
Atum represents Ra in the reckoning by solar time which followed
the lunar and sidereal time. In this way he may be called the son of
Ptah and Pasht, the Egyptian goddess of Pasche or Easter, whose
seat of the double lioness was at the place of the vernal equinox.
Turn is a visible connecting link between the sonship and fatherhood.
He is a form of Har-Makhu, the sun of the double horizon, which
was solstitial at first and afterwards equinoctial, and, as Har-Makhu,
he brings on the name of the son, Har.
Atum was the earlier Aten, Adon, or Tammuz, the son considered
as the child of the mother.
In the stele of the Excommunication Atum is recognized in his
type of the Hut, the double-winged disk of Hu, who is Atum in the
upper heaven, as the “ duplicate of Aten,” usually called the deity of
the solar disk. But whereas the Aten was limited to the sonship and
to the Har-sun, Atum was developed in one cult into the divine
father and the representative of Ra, as the generator.
In the “ Peri-en-Hru,” or Coming forth with (the) day, Atum is
addressed as the “ Father of the gods.”^ He is hailed as the creator,
God, the master of being, or visible existence. “ In thy following is
the reserved soul, the engendered of the gods who provide him {it) with
shapes. Inexplicable is the Genesis. It is the greatest of secrets. Thou
a 7 't the good peace of the Osiris, oh Creator! Father of the gods,
incoi'mptible'.' -
In the Egyptian gospel ® the souls call Atum their father. In the
“ Chapter of making the change into the oldest of the chiefs,” i.e.
Atum, the deceased says, “ I am Turn, maker of the heaven, creator
of beings (which means rendering visible), coming forth from the
world, making all the generations of existences, giving birth to the gods,
creating himself. Lord of Life stipplymg the gods." *
In short, the Egyptian Atum, as the father and creator, is the
divine Adam who appears on earth as the human progenitor, in the
Hebrew Genesis.® In one form then Atum is of the earth, earthy.
^ Jilt. ch. XV. Birch. 2 lb. 3 Rit. ch. xvii. Rit. ch. Ixxix.
Tum (Eg.) denotes the race of human beings, mankind, as iYvq created people ;
the word is written like the name of TuM or Atum the Egyptian Adam. The
race of Atum are the created race. Tum has an earlier foim in Rutem for the
An Egyptian Dynasty of Hebrew Deities Identified. 289
It is in the earth as the lower world that the souls are embodied.
Even the creation of the woman from the man is known to the
mystery of Sem-Sem. In some versions of the Ritual,^ Ra says,
“ When the circumference of darkness was opened I was as one among
you (the gods). / knoio hoxv the woman zvas made from the man.”
In Jewish traditions the 91st Psalm is assigned to Adam, and if
for Adam we read Atum, we shall recover the veritable El-Shadai as
the solar son of the ancient genitrix Shadai, the suckler ; he who,
as Jah, is identical with Hak and Kak, the earlier Kebek, the
Typhonian form of the sun of night, who was brought on as Atum,
the Hebrew Adam, to whom the psalm was ascribed. Also the
Rabbins have retained much mythic matter, which was rejected
when the Hebrew scriptures were selected from such sacred writings
treasured up in the temple as. the “ Book of Jasher ” and the “ Book
of the Wars of the Lord,” and those traditions and dark sayings
commanded to be transmitted from father to son.^ To them we are
indebted for a further identification of the Egyptian Atum as the
Hebrew Adam, in their statement that Adam was originally green ! ®
Green is one of the colours in which Atum was pourtrayed.
Champollion copied from a mummy-lid a picture of Atum as the
green god. Green was emblematic of the invisible world out of
which life sprang in the green leaf; the flesh of Ptah was also
painted of this hue.
Atum is intimately connected with the lion-gods, here repre¬
sented by Sut and Horus who establish a particular link between
Sut and Atum.
“ Oh, Turn ! oh. Turn ! coming forth from the great place within the
celestial abyss lighted by the lion-gods'.'
“ Turn has built thy house, the twin lion-gods have founded thy
abode.'' ®
One title of Atum is Nefer, a word of many meanings, and as Nef
is breath, surely the Nefer must include the meaning of the breather
or the breathed. Nefer-Tum is the youthful, the newly-breathed form
of the god. Atum is depicted with a lotus on his head, the image
of reproduction and of life breathing out of the waters. “ I have been
emaned from his nostril," says the young Horus of his father, and he
men.' M. Maspero (^Ethiopian Inscrip. of King Nastosenen) looks on the t in
this word as an inserted dental, and considers the form Rem to be the root.
But the ideographs precede the phonetics, and with some signs, if not with all
the phonetics, Ru is an earlier Rut. By omitting the t from Rutem the deposit
is-REMA, for the natives. The Rutem are the original created race, and the
tri-literal form is first. The name of this primordial race which is earlier than that
of the worn-down TUM or Atum is extant, in the Polynesian language of the
Rotuma. In the Maori, Tama signifies the eldest son, and Timata means
to begin.
^ Ch. cxv. 2 ps. Ixxviii. ^ Bartolocci, Bib. Rabbinica, p. 350.
^ Rit. ch. iii. ® Ch. xvii.
VOL. II.
Bib. Arch. vol. iv. pt. 2. p. 218.
290
A Book of the Beginnings.
is called the “ living soul (that is breath) of Atum." Nef-ru will read
“ breath of the mouth,” and the Nefer ideograph, a musical instrument,
is corroborative. There was a form of the Nefer earlier than the Viol,
as Hor-Apollo ^ calls it—the heart of a man suspended by the wind¬
pipe, signifying the mouth of a good man. The title of Nefer-hept,
rendered ” the good peace,” may also mean “ the breather of peace.”
There is a description in John’s GospeP which is related to this
subject. The risen Christ comes into the midst of the disciples,
‘‘the doors being shut,” and says, “ Peace unto you.” And when he
had said this he breathed, and said, “ Receive ye the Holy Ghost.”
That is a picture of the Nefer-hept, whether as Atum or Khunsu.
Nefer also signifies to bless, and here the blessing is breathed as
“peace.” In the chapter of “How a person receives the breath in
Hades,” the deceased cries. “ Oh, Turn ! give me the delicious breath
of thy nostril',' ® the breath of renewed life.' The Festival of Turn is
the festival of passing the soul to the body. “ My father Tiiin did
it for me. He placed my house above the earth: thet'e are corn and barley
in it. I made in it the festival of passing the soul to my body," * the soul
being the breath.
Atum supplied the breath of those to be, and reproduced the
image of breathing life, he himself being that breathing image of
visible existence in the renewed form of Nefer-Tum, the lu-SU. The
proof that the word Nefer has to do with the breath is furnished by
the lily-lotus of Nefer-Atum. This lily is borne on his head, or his
head appears emerging from the lily, which is mystically called the
"guardian of the nostrils of the sun and the nose of Athor." The
lily, the symbol of Turn and Athor breathing out of the waters, is the
type of Turn, who, in the “ Stele of Excommunication,” is designated
the “ giver of breath to all tiostrils."
The doctrine of Atum, the breather of souls, with Nefer-Atum as a
form of the breathed, the continuer (nefer) of Atum, furnished the
myth of the creation of Adam, in the Hebrew Genesis, of whom it is
written in the English version, “ The Lord God formed man (of) the
dust of the ground, and breathed into his nostrils the breath of life,
and man became a living soul.”
Atum appears in the Ritual as a male triad in one person. It is
said, in the 17th chapter, the gods, Hu and Ka, are "attached to the
generation of the sun, and are followers of their father Turn daily!'
That is Atum, the god of the two heavens, whose station is
equinoctial, has two manifestations, the one in the lower, the other
in the upper heaven; the one as the god of light, the other as the
deity of darkness. In the type of Har-Makhu he unites both ; in the
type of Khepr, the beetle-god, he makes his transformation from the
one into the other character. The shrine, or secret dwelling, is said to
be in darkness, in order that the transformation of this god may take
' “• 4. 2 ch. XX. 3 ch. liv. Ch. Ixxii.
An Egyptian Dynasty of Hebrew Deities Identified. 291
place.^ The name of Ka permutes with Hak, and the original of
both is found in Kak, and yet earlier Kebek. Hu is the spirit of
light, the good demon of the double-winged disk, and Kak is the
sun of darkness in the nocturnal heaven. Exactly the same repre¬
sentation occurs ill the Maori, where the word IHO is a correlative,
and has the value of Ake, and yet Ake is also the converse of
IlIO. Hu and Iho are the modified forms of Hak and Ake, just as
Har, the upper, is of Kar, the lower. A form of this triad is shown
in the passage of the Hades by a picture of the divine bark carrying
the solar disk, enclosing a scarab^us. The god Sau is at the prow,
and Hakau is at the poop. Th'e beetle represents Khepr-Ra, the
transforming sun. If for these we substitute Turn, Hu, and Kak,
we have the triad of the Atum cult.
In the earlier mythos of the Mother and Son, the child Horus had
a dual manifestation in the light and dark. In this the Har-Sun,
the sufifering Adonis or Thammuz, was represented as the blind
Horus. He is spoken of in an ancient text as sitting solitary in his
darkness and blindness. In the Royal Ritual at Abydus he is intro¬
duced, saying, “ I am Horns, and I come to search for mine eyes!' ^ The
eye or his sight was restored to the sun at the dawn of day, or it was
re-made in the annual circle at the time and place of the vernal
equinox. The blind Horus was another form of Ka or Kak, who is
called the god Touch, he who had literally to feel his way through
the dark, and is the, prototype of our “ CiTACHE —blind-man.”
Chaeich, in Irish, means a purblind fellow; Caoch (Gaelic), blind,
empty, void. Kak (Hak), is identified with the blind and sufifering
Horus by his being pourtrayed as Harpocrates. Kak is yet extant
in the form of our Chache-blind-man and Jack-in-the-box.
For Turn is the “ God who is in his box, chest, ark, or sheta, out of
wJLich he comes foi'th from the great place within the celestial abyss,
lighted by the lion-gods]' ® or springs up from his box like Jack, who
also personifies the green man with a black face, as he dances in
green leaves on May Day.
The ancient gods, those of Israel included, are now to be mainly
met with at the toy-makers’; the divinities of childhood still. In the
chimney corner, by the nursery fire, the deities are dozing away their
second childhood, save that once a week the strings are pulled, and
the puppets are compelled to keep up a kind of nodding acquaintance
with the world from the pulpit, which now represents their box, on
Sundays.
As before shown,our “Black Jack,”—whether represented by the
Jack in his box, or the Sweep in his framework of Sprinig foliage, or
by the “ Black Jack ” of our winter greens, or the spirit called “ Black
Jack,”—is identical with Kak-Atum, who is also represented by the
image of a black doll, as a sign of life in the lower domain. Also the
* Records,cj\. 2 flibbert Lectures, y>- 'lA- '* Ch.iii.
U 2
292
A Book of the Beginnings.
White and Black of the gods Hu and Kak have been faithfully pre¬
served in the white Surplice and black Gown of the clergy ; and just
as Atum in his box was the black Kak, so the black gown is still put
on when the pulpit is entered by the preacher in the second character.
The guiding star, or the sun in the Hades, the nocturnal sun, the sun
in the winter signs—these are the origines of the black god, the black
Sut-Nahsi, the black Osiris, the black Kak, the black Krishna, or the
black Christ.
The greater mysteries were held at midnight. In truth night was
the earliest time of light, and the evening and morning were the first
day. The Jewish Sabbath, beginning at night, still records this fact.
Night was the mother of all the manifesters of light. The sun of
night, that passed for ever through the underworld, and returned in
spite of death and darkness, was the victorious one, the helper, saver,
comforter, whose first manifestation was the morning; who came to
evoke the religious fervour of those whom the night and its terrors
had already brought into a kneeling attitude from fear. This was
the particular deity made known to Moses as the sun in the Akar, or
hinder part of the celestial circle, by the name of Jah, the great God
of the Psalmist, who praises him by name as Jah or Jach. This
name of Jah is supposed by P'uerst, Gesenius, and other Hebraists to
be a word abbreviated from Ihvh (nin'), or derived from a different
form of pronunciation. But the writer of the Book of Exodus is right,
and the Hebraists have never known it—Jehovah was not the
same divinity as Jah. If Jehovah had been a male divinity from
the first, he would have represented Khebekh, the son of Kheb
the genitrix ; but the positive changes in the naming preclude that
from being a possibility. When, in the fourth chapter of Genesis,
men began to call upon Ha-Shem-Jehovah, the name was identical
with the Son of Jehovah-genitrix, who is there represented by Sut-
Anush, and later by El-Shadai. Also the Hebrew carefully retains
the n terminal to the name of Jhv, for the feminine Jehovah, as in
Aloah, a goddess.
If the deity made known to and by Moses had been Jehovah, he
would of course have been known already by that name, and by
making the name of Jah to be identical with Jehovah, the god is
made to bear false witness against himself. The two names have
been confused by translators; the Hebrew Rabbins knew well
enough that Jehovah was not Jah, but a female divinity whose name
was therefore not to be uttered ; and when the name was written it
was supplemented by the title of Adonai, or Adonai was employed
in place of it to distinguish the male god from the goddess. The
name by which the deity had not been previously known is Jah.
This occurs in the fragment of an ancient hymn,’^ called the “ Song
of Moses, or Mashu, who " made hereditary titles for Ra,” and in
\jEx. XV. 2.
An Egyptian Dynasty of Hebrew Deities Identified. 293
Exodus xvii, 16, two of the oldest remains of writings, of which we
have only a later rcchauffd in the present Pentateuch. The name
originally given in Exodus is Jah or Jach, the god of the far earlier
fragments and of the Psalms and ancient poetry ; the same as
the Egyptian Kak. In the hard form Jah is Kak, and Jach is the
intermediate spelling of the name. Kak, Hak, Jach, with other
variants, will be found in many languages, including the Hebrew
type-name of Akh ; Akh, the Assyrian moon-god, the English
Jack; Kodiak, IjAK ; Saraveca, CACHE; Laos, Xaca ; Bushman,
Cagu ; Loanga, Cl-IIKOKKE (a black idol) ; Ge, black sun, CllUGH-ra ;
Erroob, Geggr ; Singhalese, Jaca (the devil); Seneca, Kachqua;
Port Philip, Kaker ; Susu, KiGE ; Angami Naga, ACIIUCI-IE; Cuban,
JOCAHUNA ; Galla, Wak ; Gonga, YekO; Sereres, AOGUE ; Finnic,
UkkO; Otomi, Okha ; Sioux, Ogha ; Arabic, Jauk ; Japanese,
Jacusi, God of healing ; Koniaga, Eyak, the Evil Spirit, and many
more. The name depends on Kak, meaning darkness, and on the
Light, whether as star, moon, or sun, being the deity of the dark.
Kak was the solar god in the Akar ; so is Jah, the divinity of the
hinder part shown to Moses. Kak is the god of darkness, and the
word means darkness. So n' is annexed to a noun,^ to denote
horrible darkness. Jah is the god of darkness. The god of the
Psalmist,- who bowed the heavens and came down, was the descend¬
ing sun, the beneficent deity of the dark; the darkness was his
secret place. The god of the dark was pourtrayed as the black god.
In Strabo’s account of the Exodus we are told that Moses, the
Jewish teacher, was opposed to images of the deities ; ^ but neither
Moses nor any one else could get rid of the imagery which is still
extant in the writings and reproducible for the reader. My. con¬
clusion, as easy to defend as to suggest, is that the Ashar, in
Eyah Ashar Jah, is a part of the proper name, equivalent to
the Phoenician idn, an epithet of Baal, the son, as consort of Asherah,
the goddess of the tree and the pillar who was the object of secret
adoration in Israel when the cult had been publicly suppressed.
Asherah, Astarte, Ashtaroth, are finally one with Jehovah as the
primordial genitrix ; Asher-Jah was a form of her son, the si n
who in mythology grows up to become the husband of the mother
and the re-begetter of himself as his own father. This was so
with the earliest Duad of the mother and son, whether Sabean or
solar. The Virgin and Child were before the fatherhood was indi¬
vidualized on earth, and therefore before it could be typified or
divinized in heaven. Now, this development of the male god from
the son of the mother into her husband and the father of souls
is traceable in the change from Aten to Atum in Egypt ; also
in the evolution of Osiris, the father god, out of As-Ar, the Har-son
Jer. ii. 31.
xviii. II.
3 Lib . xvi. c. 35.
294
Book of the
Beginnings.
of Isis; she v/no came from herself. The Ar-sonis P-ar, i.e. Bar, Baal,
and this development can be traced in Israel.
“ It shall be at that day, saith the Lord [thou] shalt call me ‘my
husband,’ and shalt call me no more Baali,” ‘ rendered “ my Lord,”
and not inappropriately, for Baal is expressly the Lord, as son of the
mother. The Ar or Har (Eg.) means the Lord. Aten, or Adon, is
the lord, and the lord is the prince, son, heir-apparent, the Repa of
mythology, who precedes the Pharaoh and represents the Har-son
that was earlier than Ra. This was the Shem that men began to
call upon at the time when the Anosh was born to Seth, or when
Sut-Anush was made the male manifester of the female deity.
The earliest god known to any mythology is the son of the mother,
the eternal child, boy, or lad. El or A 1 was the supreme god of the
Babylonians ; the prince of gods, the lamp of the gods, the warrior
of the gods (the characters of Bar-Sutekh). On Assyrian monu¬
ments Baaltis- and the “Shining Bar” are found in immediate
juxtaposition.
Har-pi-Khart, distinguished from Har-pi-Kherp, is not merely
Horus, the child ; he is the child of the Motherhood solely, that is the
Ar, Har, or Khar, with the feminine terminal to his name.
The Asar, who in Egypt was son of the mother, and later consort,
is in the Phoenician ids (Asir) the husband. In Hebrew Asar
means the spouse, the wedded consort, whilst Ashar or Gashar
signifies to be united sexually, to be married. Ashar-Jah is thus
Jah, the husband, distinguished from Baal, the son.
There is no other origin for the Hebrew El, a name of the supreme
deity as male, because it belongs to the sonship of the motherhood.
It is useless, likewise, to discuss the meaning of A 1 (El) apart from
the earlier forms in Gal, Kal, and Kar, which alone are primary. El
is the worn-down form of Hal, or Har, Khar, and Khart, extant not
only in Egypt, but in the Fijian god Kalou, called Kalou-Gata, the
god who fulfils what he promises; is as good as his word, the
equivalent of the Egyptian Makheru, or true voice ; Kalewala, the
Finnish divine hero; the Greek Kurios, and others, including the
Cornish Golly, or Goles, who is still sworn by in England, and
is represented by the uplifted hand ; Goll, as hand, being equivalent
to the Kher sign, which is the oar-sceptre, or hand of Horus in
crossing the water.
Asar (Osiris) is the son of As, Hes, or Isis, so El-Shadai is the son
of Shadai, the Dea-Multimammee. " I am El-Shadai," is the first
announcement of his name and presence made in the Hebrew
writings.^ This the Targum of Onkelos renders by “ Anah Chiv-
LAH Sapukah.” Anah (nas) has the meaning of being brought
on by adaptation. Chivlah (nSin), from denotes the bringer-
forth, the gestator, and Sapukah signifies the added and joined
^ Hos. ii. i6. 2 Qgn. xvii. i.
An Egyptian Dynasty of Hebrew Deities Identified. 295
together, the exact equivalent of Ashar-Jah ; El, son of Shadai,
being brought on as the god attached and wedded to the genitrix,
as in the original mythos.
The earliest Ar was Bar, or Baal, and in the Hebrew writings
the name of El interchanges with Baal. Baal ^ alternates with El.^
Baal, the supreme god of the Kheta and the Syro-Phoenician
peoples, was Baal-Sutekh, the ass-headed Sut of the monuments.
This was the Baal of the heavenly dwelling or the tower of Saturn
in the seventh heaven, when Sut had become a planetary god,
as Saturn. A1 is the son, thrn, identified with or as Baal, i.c.
the Sabean Baal, who was Baal-zebul or Baalzebub and Bar-Sutekh.
Bar-Typhon (Eg.), Baal-Zephon (Heb.), Baal-Kivan of
the Phoenician and Babylonian mythologies, and the Baal-Kivan
of the Numidian inscriptions, are each and all the son (Al) of
the genitrix, who was first the goddess of the seven stars, next of
the moon, and lastly of the sun.
Baal is compounded with Jah in the proper name of Baaliah, i.e.
Jah, the son, as Baal, Bar, or Al, and Baaliah, a Hebrew proper
name® as a divine name, distinguishes the deity Jah as Baal,
who was the earlier son (Al) of the mother. The most varied abbre¬
viations are found in compound proper names, where the Beth becomes
a mere sign of abbreviation. It is so made use of for the name of
Baal. Fuerst quotes the Phoenician DD'n reduced from DUO''?i;n with
the name of Baal represented by the Beth. We have the B’ Jah of
Psalm Ixv. 5, Psalm Ixviii. 5, Isaiah xxvi. 4, which we can now read
as a modest annunciation that Baal-Jah is the name signified, only
Baal had then acquired a bad reputation. Moreover the B’ is brief
for either Baal, Ben, Bar or No. 2. These ancient significates are all
essence, and this B’ suffices to identify the god Jah as the son who
was Baal, the manifester, in a twofold form, the same as Sut-Har,
Sut-Nubti, the dual Anubis, or the double Horus.
Philo-Judaeus, speaking of the mysteries of Baal-Peor, tells us that
the votaries opened their mouths to receive the water that was poured
into them by the priests.* Baal-Peor is called lord of the opening,
which this action symbolizes. The Hebrew hi;q, rendered by the
Seventy ^o^a>p, a hiatus or opening, is the Egyptian Pekar, a gap,
opening. Ar denotes that which is fundamental. Pekar also has the
significant sense of being in flower ; one of the Two Truths. At
their period of pubescence the Maidens were dedicated to Baal-Peor.
This identifies Baal-Peor with Sut, or Bar-Typhon, who is designated
the Opener. The year was opened by the star named after him.
In the Magic Papyrus the “two great goddesses that conceive and
do not breed are opened (Sennt, to open the ground, make a fresh
foundation) by Sut and sealed by Har.” Interpreted by the Two
* Judges, viii. 33. 2 judges, ix. 46. a i Chron. xii. 5.
* See also Faber, Pagan Idolatry, ii. 250-1.
A Book of the Beginnings.
296
Truths, this identifies Sut with the water (blood) period, and Horus
with gestation or breath; the one represents the opener, the other
the closer of the womb ; the one flesh, and earth ; the other spirit
and heaven. In the planisphere Sothis was the star of the opening
year and of the inundation with which the year opened ; it was
Bar-Sut the opener, or Baal-Peor. Sut-Har, in the first year, was
represented by the wolf, or Orion. Baal was the opener as the child,
son, the Khart, or child of the genitrix.
The Phoenician Baal of the earliest time was known by the title of
Baal-Itan, BeXirdi/;^ this was understood to mean the old Baal, the
first form of Baal. Itan answers to the Egyptian Aten, the circle-
maker, the sun of the disk-worshippers. In Hebrew )n'K also identifies
the old as an epithet of the highest male deity. The “ old ” here signi¬
fies the first in time. Baal or Bar was the old, first, supreme star-god.
The terminal kh in Sutekh has long perplexed Egyptologists, but
when we find that Osiris at Thebes is called “ Khe,” the child, and
that the Khu, Sieve, stands for a child, there can be little doubt that
Sutekh is expressly the child of the mother, Astarte. Also “ At,” the
root of Aten, is the child or lad in Egyptian. Baal-Itan or Aten is the
earliest form of the solar Baal and Aten, the Adon of Syria and Adonai
of the Hebrews, identified as the son by the prefixed Baal. Further,
by aid of the Phoenician Asar, we are enabled to identify the Hebrew
El. Asar or Isar, with the divine name of El suffixed, is the Egyptian
Asar, as son of the mother. Asar was an epithet of Baal, the son (Bar)
or consort of Asherah (mK'K), who was a Phoenician goddess, some¬
times synonymous with the Sidonian Astarte.^ The Asherah image
of 2 Kings xxi. 3, is one with the Asheroth of 2 Chronicles xxxiii. 3,
so the goddess Asherah is identified by the Seventy and others with
Ashtaroth. Asherah, read by Egyptian, is the abode (Ah) of Asar,
the child of As (Isis), the Great Mother being personified as the abode
as well as the tree,—Hes, or the divine abode.® Asir is an epithet
of Adonis, who is called iDX-'jnN. El-Shadai, Adonai, Baal, are each
a personification of the son of the genitrix belonging originally to the
cult of Sut-Typhon, which was precisely that of the Romish Church
of to-day, the worship of the Virgin mother and her child.
Many secrets of the early religion are enshrined in Hebrew proper
names. Thus Aliah (n'>y) or Galiah, identifies the god El, the son
Al, as Jah. Adonijah identifies Adon with Jah, and Ramiah^ iden¬
tifies Rimmon with Jah.
It has now to be suggested that where Jah is announced to Israel
as the new god, Eyah Asher Jah, the status of the earlier El has
been changed from the son to the spouse of the mother, and the
divine fatherhood is intended to be introduced. Eyah Asher JaH
reads : “ I am Jah, the husband,” implying the begetter of souls and
* Strabo, xvi. i.
* Rit. ch. cxlii.
2 Judges, ii. 3, and iii. 7.
'• Ezr. X. 25.
An Egyptian Dynasty of Hebrew Deities Identified. 297
thence the divine fatherhood, as an advance on the doctrine of the
earlier mother and son. Kl-Shadai and Jah then we take to be two
of the “ hereditary titles ” or designations of descent of the sun-god,
Atum-Harmakhu, which were “ In the xvntings of the Lord of Sesen,
the scribe of the king Ra-Honnakhn, in the royal palace of On, consigned,
performed, engraved in script under the feet of Ra-Harmakhu.
These writings of Shu may be supposed to have contained the
originals of those which are in various traditions assigned to Moses,
and to have been carried forth> from On into Syria, together with a
version of certain writings of Taht, the Egyptian David ; and from
thence we infer the writings of Shu (Moses) and Taht (David) ivere
carried into Syria and Palestine, to become the Pentateuch, the books
of Joshua and Job, the Psalms, and the missing Book of Jasher.
In On the god Atum was worshipped with his consort lusaas and
their son lu-em-Hept. These three form the Trinity proper of
father, mother, and son, in which mythology landed religion at last as
it was in the worship of Osiris, Isis, and Horus, or Amen, Maut, and
Khunsu ; but the worship was characterized by peculiar tenets and
types. In the town of Turn, Pa-Tum, the Pithom of Exodus, Turn
was worshipped under the surname of Ankh, one meaning of which
is the living, and Brugsch Bey makes much of the god Atum of
Heliopolis being called Ankh. the living god ; as if the living god
could only have been known to the Hebrews at Pa-Tum, in Egypt.
“ This is the only case,” he says, “ in the Egyptian texts of the
occurrence of such a name for a god as seems to exclude the notion of
idolatry.” ' Enough for the present purpose that Turn was expressly
called the Living ; this with the masculine article prefixed would be
Pa-Ankh. Turn was also personified as SUTEM the hearer, or
hearkener, the Judge who hears truth. He is called SUTEM or “ hear¬
ing ” in the time of King Pepi,^ (6th dynasty). The ear is a sign of the
descent on the Sut-Typhonian line, from Sut to Aten, from Kebek to
Kak, Atum having been the earlier Aten. It may be noted that the
proper name of Azniah^ signifies Jah the hearer, from Azen to hear,
and Jah, Jach, or Kak is a form of Atum, the god who hears or per¬
ceives in the darkness, hence the god of the dark based on the
nocturnal sun. Tum-Ankh of Pithom was served not by priests like
the other Egyptian divinities, but by two young girls who were sisters,
and who bore the title of honour, UrTI, the two queens or twin-queen.
A serpent was considered to be the living symbol of the god of Pithom,
called in the Egyptian texts the magnificent, the splendid. Accord¬
ing to Brugsch it also bore the name of n^j, which he renders the
smooth.'* But as the word also signifies to reveal, disclose, open,
and is applied to the open ear,® the serpent Geleh may have been
another type of Tum-Ankh as the Hearer, The consort of Atum of
* V. ii. p. 346. (Eng, Tr.) ^ Records, x. 91. 3 Neh. x. 9.
* V. ii. p. 374, Cf. Numbers, xxi. 9. 2 Kings, xviii. 4. s Job, xxxvi. 10.
A Book of the Beginnings.
298
On is named lusaas ; styled Regent of Heliopolis. She is a form of
Isis or Hathor, to judge by her head-dress. “ Her divine rdle" says
M. Pierret, “ is most obscure ; her name itself is a mystery : On pent
le traduire ; venne de sa gmndeiir.” ^ But a better rendering may be
found in perfect keeping with her character. She is the mother of the
son whose name is lu-EM-HEPT. She herself also has the title of
Neb-hept, the mistress or lady of peace. The accented Sa in her
name implies the earlier Sif; both Sa and Sif are names of the
son who is lu. As is a name of the genitrix, Isis ; the As,
the seat, chamber, house, bed, resting-place, maternal abode, the
secreting part of the body. Iu-SA-as is thus the As or womb of
lu-SA, lu-SiF or lU-SU, three modes of naming the son lu. lu
means he who comes, and lu-sa, lu-su or lu-sif, is the coming son,
the messiah of mythology. The Hes was also represented by the
sacred heifer as a type of the virgin mother. lusaas is the cow, the
chamber, the womb of the coming son, the child that is to be.
There is still another meaning. lu signifies double. The lu
was of a dual nature. In the Hermean zodiac one mother, the Virgin,
is in the sign Virgo ; the other, the gestator, is in the sign of the Fishes ;
a kind of mermaid. lU-SA-AS will read the double-son-house, double¬
seat of the son, or seat of the duplicated son. She is the double-seat
of Atum in An, in person. Perhaps the most complete rendering of
the name of lusaas, a 7 id one that includes the mythological meaning as well
as the philological, is. She who is great with the coming one, that is, with
her son who was lu. The name of lu-em-hept is variously spelt with
the Al, Aai, Iu, and Au. It was abbreviated into I-em-hept, and
became the Greek IM 0 T@ 02 . Both lu and Aai mean to come
and to bring, so that lu-EM-HEPT is the peace-bringer or he who
comes with peace, who, as the Nefer-Hept, is the breather of peace.
In the solar or luni-solar trinity there was one of the three who was
for ever the COMING one, the exact analogue of the expected man of
America, looked forward to as the “ Coming Man.” This was the
Iu, Au, Ao, Af, Yav, Yahu, Ahu, Iah, Iao, Hak, Kak, Kebekh,
and other variants of the one name of the youthful god. Osiris has
the title of Neb-Iu, the coming lord. lE (Iu) was written over the
door of the young sun-god Apollo at Delphi. Turn was called Tomos
by the Greeks. Thomas “ which is called Didymus ” renders this
duality of Turn by name, and the epithet serves to identify the
Didymean Apollo with the sun of the two horizons impersonated in
Turn, or in Iu as the dual son. lu-oliter is the name of a Finnic
deity who not only comes but also brings fish into the nets of the
fishermen of the Baltic; a form of bringing attributed to other
messiahs. Hept, in addition to peace, means plenty, heaps of food.
Both natures of the father and mother were blended in the later son,
and before the fatherhood was founded both sexes were represented
^ Petit Manuel de Mythologie, p. 119.
An Egyptian Dynasty of Hebrew Deities Identified. 299
by the dual child. The son of the mother as lu or the double
Horus personified the future of being, the becoming, and was the
type of futurity presented by Youth, the image of coming into being,
the mythical lusu or lusif the coming child. Hence the doctrine
goes back to the child in the womb of the great mother, and has
to be thought out there as a beginning; hence Au (Eg.) to be,
and Au the embryo, the coming being. It is as old as the god
Ptah, who was personified as the embryo, and as Sut the ass-headed,
for lu is an ancient name if the ass. Now the worshippers of
this manifestation of the eternal in time were the “lus, ' or
Jews, and the doctrine of the coming one of the heavens led to their
false and fatal expectation of the Messiah on earth.
All that is expressed in Revelation ^ by the Ao, “ which is, and
which was, and which is to come,” is found in the Egyptian “ Au,
signifying was, is, and to be. The letter U represents the later O.
A and I interchange in Egyptian, A being the English I, and in the
name of lu-em-hept the lu has a variant in Au, the AO or alpha and
omega of the Greek alphabet and of the Mexican pictographs. We
are told that all who entered the temple of the Epicene divinity
Serapis, bore on their brow or breast the letters or signs of lo (lu).^
There were different modes of indicating this double divinity and
the dual nature of the lu. For example, the dual signification of the
name of the lu or Jew would appear to have been perpetuated in
a practice of the Abyssinian artists who, according to Salt,^ inva¬
riably and of .set purpose drew only the profile of a Jew, the reason
of this curious custom being unknown to him. It was a mode of sug¬
gesting the dual expressed by lu.* The dual nature ot the lu-God is
correctly depicted in the person of the young man with feminine paps.
Bacchus was pourtrayed with female breasts. In the Soane Museum
there is a Graeco-Roman statue of the child Horus—the first half of
the double Horus—made in the image of the female. Saint Sophia,
M. 8. 2 Kircher, (Edip. ^gypt. v. i. p. 197.
3 Voyage to Abyssinia, p. 395.
■* The English mediaeval J EW-STONES were double. Another illustration of the
lu or Jew in relation to the Egyptian Deity. In my identification of the
god Turn, the lower minified sun, with Tom Thumb and the impostor“ Saint”
Thomas, the crowning illustration was omitted. The recurrence of the shortest
day reminds me that this is the day dedicated to Thomas. Also Drake relates
in his Eboracnm, p. 217 (1736), that there was a custom in the city of York
for a friar of St. Peter’s Priory to have his face painted like a Jew and to be set
on horseback with his face to the horse’s tail, to ride through the city, carrying one
^cake in front of him and one behind. The double cake denoted the two paths of
the solar orbit. The friar represented Youl in person, and was accompanied by
the Youth of the City shouting Youl, Youl. The MS. cited by Drake connects
the custom with the betrayal of the city to William the Conqueror who had obvi¬
ously taken the place of the sun-god. Turn was the sun of the hinder part, and is
represented by Youl (lu-el) riding backwards, and the jEW or lu, and here on
Turn’s (Greek, Tomos) day we find the same transformation of Turn into lu—as
shown by the accompanying Youth—taking place, that was pourtrayed in Egypt
as occurring at the time of the spring equinox, when Tomos “called Didymus”
or dual, made his transformation into lu-em-hept.^
oo
A Book of the Beginnings.
intended for the Christ in the Roman Iconography, was delineated
as a bearded female.^ The long and typically feminine robe is
another sign, whether this be worn by Jewish high priest or Roman
pope; Anhar, who is male-female, twin in Shu and Tefnut, is likewise
a wearer of the long robe. The long garment—in which was “ the
whole world in the sense now explained—was worn by lu-EM-
HEPT. He is figured at Memphis seated, and holding an unrolled
papyrus on his knees, as the wearer of the long robe. We have
already identified this deity as the Egyptian Jesus, to whom the
“wisdom of Jesus” is ascribed as an Egyptian writing, and of whom
it is said, "This Jesus did imitate Solomon, and was no less famous
for wisdom and learning.” ® A form of this god is found on the
monuments at Biban-el-Muluk, with the name of Au or lu. As
Tum-neb-tata, he is the black wearer of the white crown.^ His
portraits were copied by Wilkinson. In one of these he is of a black
complexion, in another^ he is bull-headed, with the name of Au, or
SUTEM, the hearer. To denote hearing, says Hor-Apollo,® the
Egyptians delineate the ear of the bull, and the reason given is that
when the bull hears the cow lowing he hastens to respond. Au, the
bullock-headed, is the hearer. He has the style of Sutemi, the
hearer, resident in the HOUSE OF Shu, and he is the lord of victory.
Shu, be it remembered, is the Egyptian Moses, and Au (lu), the
bull-headed, is the dweller in his house. Also he is a form of the
black god, otherwise Kak or Jach. He is identified with Atum as the
hearer, the bull’s ear having been preceded by the earlier types of the
ear of Sut, who was the hearer as the long-eared ass, the prick-eared
jackal, the square-eared fenekh, and who at last deposits in the hiero¬
glyphics the ear-type of At, Sut, and Sutem. The ear, says Hor-
Apollo,^ is the symbol of a future act. He is right. Au means to
be; the being who was Atum as the old (Au), and Nefer-Tum, lu-
em-hept, or Au, as the future of being, the coming one. Au denotes
both the elder and the younger in one person, or the young-elder of
the mythos. In the form of Au, Atum will supply another of the
origines.
Au, as the son, is AUSU. lu, as the son, is lusu. And this god
of Biban-el-Muluk, with the black complexion, is the black Jesus of
Egypt. The black Jesus is a well-known form of the child-Christ
worshipped on the Continent, where the black Bambino was the
pet image of the Italian Church, as popular as Krishna, the black
Christ of India; and unless the divine son was incarnated in black
flesh, the type of the black child must have survived from that of the
^ Miniature of Ljfons, 12th century, Didron, fig. 50.
2 Wisdom of Solomott, xviii. 24. ^ Prologue to Ecclesiasticus.
* Descrip, de PEgypte, v. 2. PI. 90.
* Fig. 561.
’’ B. ii. 23.
c B. i. 47.
An Egyptian Dynasty of Hebrew Deities Identified. 301
black Au, the black lu, the black Kak or JACH, the black Sut
Nahsi, the negro image of the earliest god.
lU-EM-HEPT may now be followed out of Egypt. According to
Jablonski, ^sculapius was called IMOUTIIOS, and he thinks he was
Serapis. There was an Asklepeion, or small temple of Serapis, in the
Serapeum of Memphis. Ammianus Marcellinus' says “Memphis
boasted of the presence of the god ^Esculapius.” ^ A bronze figure of
lu-em-hept, the Egyptian Jesus, the Jesus of the Apocrypha, may be
seen in the British Museum. \He is represented as a youth wearing
a skull-cap, and is seated on a stool in the act of unrolling a papyrus;
perhaps a treatise on medicine, he being the Healer, or .^Esculapius.^
Wilkinson was certainly wrong in assuming that lu-EM-llEPT
could not be the leader of the heavenly deities who is called Emph
by Jamblichus. The figure designated Hemphta at the centre of
the Hermean zodiac will help to identify him. lu was the same
as Hu in the Turn triad; and the winged disk, or Aten, is a form of
the Teb-Hut sign of the god Hu, the manifestation of Turn in the
upper heaven. The disk has the wings of the dove, the type of that
peace (hept) which was brought by lu, the coming son, who was the
second Atum, and the child of the lady of peace, lusaas Neb-Hept.
The mythos of Atum and Jesus (lu-su) contains the original
matter of Paul’s doctrine of the first and second Adam ; he actually
quotes it. “ So it is written. The first man Adam ^ was made a
living soul ; the last Adam a quickening spirit. The first man of
the earth earthy; the second the Lord from heaven.” And “ as
in Adam all die, even so in Christ shall all be made alive.” ®
“ And as we have borne the image of the earthy, we shall also bear
the image of the heavenly.” This was represented in the worship of
Atum, the red Atum, who was of the earth as the lower sun, and the
lord of heaven, “ the great god, lord of heaven and giver of life,” as
he is called in his second phase, typified by the Hut, or winged sun.
In the character of Khepr, the type of immortality by transformation,
the first Atum transformed into the second as his own son lu, i.e.
lu-su, the Greek Jesus.
“ We shall be changed,” is a translation of the mystery of Khepr, to
change, to transform. This change, or re-birth, was also effected by
the mother Nut in her name of heavenly mystery. Hippolytus^ says
the Chaldeans called the man of earth who became a living soul, Adam.
^ xxii. 14.
' * Kherp (Eg.) is a name of the prince or repa who comes, and the name of
yEsculapius or /Esclepius is probably derived from Kherp-iu with the prefix As for
the great, noble; or, as ^Esculapius is the divine healer, the prefix may represent
the Egyptian Usha, a doctor, physician. Thus ^Esculapius is the Prince of Peace
who comes for the healing of the nations.
® Eg. Gal. 578, b. Shelf 3.
^ Adam, the name of man in Lughman and Curali, and Adma in Adaiel, were
not derived from the Hebrew.
'' I Cor. XV. 45-9. ® I Cor. xv. 22.
^ HareSy vol. vii. p. 97.
302
A Book of the Beginnings.
This was the Gnostic Adamas, Adam the Red, as sun, or as personi¬
fication, was of the earth earthy, considered as the lower of two, and
he became a living soul in the mythical transformation that was first
based on the physiological, in which At-mu is the child of the mother,
the embryo made of the red earth, the flesh formation ; and the
second Adam is the lu-su, the child after it is transformed by the
quickening spirit. Moreover, the youthful god, lU-EM-HEPT, had
become a personal being postulated as existing in spirit-world, com¬
municating with the minds of men in this life, and pre-figuring the
future in dreams. On one of the Ptolemaic tablets there is a record
of the fulfilment of a promise made in a dream by the god lu-em-
hept to Pasherenptah concerning the birth of a son. This was as real
to the Egyptian mind as that sealing spirit of promise referred to by
Paul. ^ “ Henceforth,” says Paul, “ there is laid up for me a crown of
righteousness, which the Lord, the righteous judge, shall give me at
that day ; and not to me only, but unto all them also that love His
appearing. ”2 Paul’s crown of righteousness is the crown of justifi¬
cation or triumph given by Atum,® the lord, the righteous judge of
the souls of the dead, at his appearing ; when the deceased becomes
the lord of eternity, to be reckoned “even as Khepera ” the trans¬
former, and to be the master of the kingly crown.
This crown is given to the soul when it has been justified in fourteen
trials before the fourteen judgment-seats, that is, reckoning by the
twenty-eight lunar houses, through one half of the circle, or the whole
passage of the lower heaven. It is said to the deceased who has
fought the good fight, “ Thy father, Atnm, has bound thee with this
good crown of triumph, zuith that living frontlet; beloved of the goas,
thou livest for ever." ^
The day of festival, on which was celebrated this triumph of Horus
or the soul of the deceased and of putting on the crown of triumph,
is designated “ Come thou to me." *
We are now able to utilize the strange-looking assertion found in
the fragment from Justin out of Trogus Pompeius, to the effect that
Moses was the son of Joseph. Such was the divine knowledge of
Joseph, says the passage, that it “appeared to proceed not from a
mortal, but a god.” “ His son was Mosesf whom, besides the
inheritance of his father’s knowledge, the comeliness of his person
also recommended.® Moses the son of Joseph! As history this
is meaningless, but, as mythology, the statement is verifiably true.
The bullock-god Au is the hearer who is resident in the house of
Shu—the house of the lion-gods who light Atum, or Au, in and out
of the abyss of darkness—and Shu is Moses ; Au is the sun-god ;
1 Eph. i. 13. 22 Tim. iv. 8.
Lh. XIX. called the “Chapter of the Crown of Justification.” Birch,
r v by Renouf, Hibbert Lectures, p. 185. Cf. “ Come ye blessed of my
father.” Matt. xxv. 32. » r 3
® Cory, Ancient Fragments, p. 80, Ed. 1876.
An Egyptian Dynasty of Hebrew Deities Identified. 303
Shu-si-Ra is the son of the Sun. It only remains to be shown that
Joseph is a form of the lu-sif, or coming son, to prove his kinship
to the mythical Moses.
First of the name. Sif in Egyptian, is the son, as well as Su or Sa.
lu-sif is the son who comes, and equally the dual-natured with lu-sa
and lu-su. There has always been a sort of indefinite identity of
Joseph with Jesus in Christology which this may, perhaps, explain.
lU-EM-HEPT is supposed to be a form of Serapis, the Epicene type of
Apis ; and it is noticeable that Au has the heifer horns, not the
bull’s, or rather the calfs head, as Au is the hieroglyphic calf, which
may be of either sex, and so is a type of both. According to some,
Serapis was a compound of Sirius and the solar Apis, a type of the
Sun-and-Sirius like Sut-Nubti. Now certain of the Rabbins identified
Joseph with Serapis, and this offers a combination in the sonship
particularly appropriate to the Hebrews. They were Sut-Typhonians
at first when Sut or Baal, Bar-Sutekh, was worshipped as the son of
the mother, and the dual son who united the Sabean and the solar
sonship of the Sun-and-Sirius would be a natural link between the
Sabean and solar cult. But the particular duality of the lu-sif is not
here in question ; enough that the Talmud calls Joseph Serapis in the
treatise Avoda.SARA, and that Serapis was a dual type of deity who
has been identified with lu-em-hept and ^Esculapius. Serapis was
the bull (or calf) of a dual nature. Au (or lu), the son (sif) of Atum,
is the bullock or calf-headed god in the house of Ma-Shu; and in
the “Blessing of Moses” he says of Joseph, “ His glory (is like) the
firstling of his bnllork." ‘ Au (Eg.) is the calf, which is here identified
as the firstling of the bullock, or castrated bull. The name of the bul¬
lock in this place is likewise that of the cow,^ Au or lu (and therefore
Joseph as well) being of a twin-type. The dual nature of Joseph’s
name is shown by his being called Adonaim. Still more apparent is
the myth where Rachel, in naming the child Joseph, says, “ The Lord
shall add to me another son.” ® Joseph, in the margin, is rendered
adding, and lu (Eg.) means duplicating. The other child is Ben¬
jamin, son of the right hand. He was brought forth in the birthplace
of the Messiah, in Bethlehem-Ephrath. These are the two Horuses
of Egyptian mythology, the two halves of Atum.
The two sons of Joseph, Ephraim and Manasseh, are identical with
Joseph, and both together are also called Joseph. Ephraim and Ma¬
nasseh, the dual form of Joseph, are the exact equivalents of the twin
brothers in all the mythologies, one of whom is the first-born, but the
other becomes the chosen heir. So when the two are brought to the
blind Jacob, he stretched out his right hand and laid it upon Ephraim’s
head, who was the younger, and his left upon Manasseh’s head, guiding
his hands wittingly, for Manasseh was the first-born, and he blessed
Joseph^ or the two sons as lu-sif. The Psalmist says: “Let thy
^ Deut. xxxiii. 17. ® Lev. xxii. 28. ^ Qen. xxx. 24. Gen. xlviii. 14.
304
A Book of the Beginnings.
hand be upon the Man of thy right hand, upon the son of man
(whom) thou madest strong for thyself.”
In the first bifurcation of the dual son Joseph, Benjamin, the son
of the right hand, equates with the second Horus, Har the younger;
Har of the right shoulder in Skhem. Hence he is reproduced as the
youngest child of the mother Rachel, who dies at the time of his
birth. Joseph, as the sun of the left hand, the sun that descends
to the north, goes down into Egypt, into the pit, sheol, or Amenti ;
Benjamin ascends to the right hand of the father, he is the sun born
in Ephrath or Bethlehem, whence came the young sun-god whose
goings forth had been from of old and were ./Eonian.*
Joseph was thirty years of age when he went out over all the land
of Egypt. If an Egyptian had been asked the age of Horus when he
came of age and went forth to renew the cycle and finish his father’s
work, he would have said thirty years. At thirty years the man or
the god became Khemt, the homme fait, called the man of thirty
years; as the god he was Khem-Horus, the male manifester, the
virile adult. Thirty years is a ty'pical number for manhood.
Another name of the adult son is Sheru, the pubescent, the bearded
(cf. Sheru for barley), and this is determined by the number thirty.
The best of all evidence can be adduced to show that the Joseph who
went out over the whole land at the age of thirty years was the Repa,
the Sheru, the Lord of the mythos. This evidence is, the present
writer conceives, irresistible and irrefutable.
The title given to Joseph * in the Hebrew Bible is njvp-n39)(, but an
entirely different version is offered by the Seventy who render it as
'yjrovdofKfiavTj^ (Psonthom-phanech). Josephus^ has -^^odoti^dvrjx^^
(Psothomphanechon). This has several variants however, in the different
copies; no less than eleven forms having been found. Bernard in his
note on Josephus thinks the original Coptic name was PSOTHOMON-
PONEI, which he explains by ArcANUM ILLE MIHl RECLUSIT.
Jablonski, in his letter to Michaelis, writes the title PSOTEM-PHENEH.
Whiston, L’Estrange, Lodge, and other English translators of Josephus
render the first part of the name as Psothom or Psonthom, and to
these two forms it may be finally reduced for the present purpose.
It has been sufficiently set forth that the god Atum of Pithom was
particularly entitled THE LIVING, that is, P-Ankh. In his transfor¬
mation into the youthful god he was Au or lu, the SiF (son), and
became the mythical Joseph. Au is Sutem, the hearer; Sutem is also
the title of Atum. It was as Au or lu-sif that he became the hearer.
Thus the two titles of the god are Sutem and Pa-Ankh, and accord¬
ing to the record made use of by Josephus, when “Joseph was now
grown up to thirty years of age he enjoyed great honours from
Ps. Ixxx. 17.
2 Micah V. 2.
Ant. B. 2, 6, I.
3 Gen. xli. 45.
An Egyptian Dynasty of Hebrew Deities Identified. 305
tlie King, who called him PsOTHOM Phanech,^ that is, P (the)
SUTEM (hearer), P (the) Ankh (living). “ SUTEM ” and P-Ankh
are the two titles of Atum of Heliopolis, and Joseph as the Repa,
the Sheru of thirty years, is known to Josephus by these two titles,
assumed in the solar allegory every year by the lu-sif or Son of
Atum and lu-sa-as. But the Septuagint has Psonthom instead
of Psothom, and the word “ Sent ” or Shent is Egyptian, essen¬
tially a mystical and divine title on account of the duality which
it embodies, In the PSHENT crown it denotes the two heavens,
or two lands. In the Pshenc apron it includes both sexes. In
Shen or Sen for the brother and sister it designates both sexes under
one name. The Shenti were a form of the twin lion which was
at first female and afterwards epicene. SEN also means the second
of two; and the double crown of the gods indicated the second, the
added and dual character of the two. To put on the Shent crown
was typical of attaining the upper heaven, or the ZENITH, which is the
equivalent word in the European languages; and in the African-Man-
dingo Santo is heaven.
When Horus was Khemt, or became the Sheru of thirty years of
age, he put on the upper crown which completed the PSHENT. When
the virgin mother passed into the second phase as the gestator she was
called Sentem (Sntm) ; PsONTHOM is the same word with the mascu¬
line article prefixed, and Sentem indicates the dual one, whether ap¬
plied to the mother with child, the wearer of the two crowns, two
serpents, or to the double Horus, the youth of thirty who is composed
of two halves. It is in allusion to this adding and twinning of the
two in one that the bringer-forth, the “Woman,” in the Ritual,'^
says, “I have united Sut in the upper houses.” In the “Tale of
the Two Brothers,”® the elder brother who represents the first Horus,
is said to reign over Egypt for thirty years, and thirty years is the
age of the second Horus when he begins to rule. It is the typical
age of the adult (Sheru) god, the second of the two brothers. Now
when Joseph was thirty years old he went out throughout all the land,
or was made ruler over the WHOLE of Egypt. He rode in the second
(Sen) chariot, a parallel to wearing the PSHENT crown or being
entitled PSONTHOM, literally the unified or duplicated P-Ankh
the living, meaning that he represented the two characters paired,
blended, pshen-t in one, which took place when the divine Repa
became Ra, or the twofold Turn was reproduced as lu, the Sif.
The Egyptian explains both Psothom and Psonthom, and the evidence
is"absolutely conclusive at once and for ever.
The Jews, says Petronius, in characterizing their cult, call unto
Heaven’s EARS. They did so, whether designated Egyptians in
Egypt or Hebrews out of it, as the followers of Sut-Typhon, the long-
' Afti. li. ii. ch. vi. i.
VOL. II.
* Ch. Ixxx.
Records, ii. 151.
3 o6 a Book of the Beginnings.
eared ass, or Tum-Sutemi, or lu (Sif) the hearer, typified by the
bullock. As lusaas of On, the divine abode of lu the Son (Sif), the
mother, therefore, of Joseph, was a form of the goddess Neith, whom
we shall find in Asenath, he would be Sif-Nat in Egyptian, and this
is the exact rendering of the Zaphnath in Hebrew ; Sif-Nat-P-Ankh
is the living son of Neith, the one of the two in the Mythos who
never dies. Thus we recover three Egyptian titles in Sif-Nat,
the son of Neith, PSOTHOM the Hearer, and PSONTHOM the dupli¬
cated or Added. The Hebrew eiD', for the ADDED, contains the
exact equivalent of P-SONTHOM, and it is applied ^ to the mother
in conceiving or Adding, where it expresses the sense of Snatem
the seeded, the gestating.
Asnath, the consort of Joseph, is recognizable as the Egyptian Snat
or Snatem, a particular title of the mother, rendered the pleasing,
reposing, sweet, agreeable, restful, peaceful. The root meaning is the
bearing, the seeded (as shown by the seed-pod), and the name con¬
tains the elements of As, the great, and Neith, meaning the great
or enceinte Neith. There is a full form of this name of the gestating
mother in Mut-Snatem, a queen on a monument called the Statue
of Turin. lusaas, mother of the lu-sa or lu-sif is the Neith of On.
As the goddess she would be called the daughter of Ra the sun-god,
and Pauti means the god or divine image. But according to the
present interpretation the Jews in Egypt were worshippers of the Aten
Sun, the visible glory; and the Hebrew yns, to be prominent, stand
atop or at the head, would describe the Har-sun on the horizon ; this
agrees with the Egyptian Pra, to be visible, manifest to sight, and
Pehti means the glory. Pehti-Pra is the visible glory of the disk-
worship.
According to the Psalmist the Deliverer who led Israel up out of
Egypt when he “ went out,” and the burden was removed from his
shoulder, and his hands were set free, and his bondage ceased, was
Joseph. 2
One very ancient name of the Hebrew male deity is expressed by
■in' Jahu or Jaho, which is also the name of a Phoenician solar god.
This form enters into the name of Joseph,® so that Joseph is Jahu-
sif, which in Egyptian is Jahu, the son. Jahu is represented by Ahu
(Eg.), a name of Atum, the modeller and framer, as a variant of Hu,
Au, and lu, who is the son. lu-em-hept was also Ahu-sif, or Atum
as the son.
Joseph as the sun-god supported by Shu, the god of the bow, who is
figured also as the uplifting hands of Ra, or by Moses with his hands
upraised, is delineated in the astronomical chapter. “ The archers have
sorely grieved him, and shot (at him) and hated him.” That is a
picture of the sun in the Archer, where he was diminishing daily and
* Gen. xxxviii. 5. J Ps. ixxxi. 5 and 6. ® Ps. Ixxxi. 5.
An Egyptian Dynasty of Hebrew Deities Identified. 307
losing strength. But he was sustained and protected by the lion-god
of the bow. Shu with his arrow or Matet with his bow. “ His bow
abode in strength, and the arms of his hands were made strong by the
hands of the Abir (t3X) of Jacob. From thence is the SHEPHERD,
the stone of Israel.” ‘ The character of Anhar is here pourtrayed.
Shu supports the solar disk, Anhar the nocturnal heaven. “ Uplifted
is the sky which he maintains with his two arms.” His hands sustain
Ra in the weakness of his declining age, or in the lowest signs from
the Archer round to the Fishes. He is the Shepherd as the star
Regulus. He is the crosser over the river Eridanus, and the Abir or
Abar as Egyptian means the one who crosses, passes through willy-
nilly to the other side, one who bored his way, as it appeared to the
primitive men, through the earth to ascend on the side opposite. The
stars that did this were the mighty ones. Anhar as Kepheus,
Regulus, or Mars, was one of the Abirs or Kabirs.
Before being let down into the pit Joseph is divested of his coat ot
many colours. So is the sun as Turn on approaching the Pool of
Pant (colours, paint). The Osirian says to this setting sun, “ Inde¬
scribable is tJiy colour, we are beholding all the colours of Pant.''
" Glory to thee, O Turn, setting from the land of life, in the colours of
the Gate.'"^ “ Gf'eat one who journeys to the Production of Colours, ye are
at the Pool (of Pant).” ^
Turn was the sun going down into Egypt or Khebt, the north. He
was Atum-Adon, and in his dual character Adonaim, as Joseph is
designated. He too left behind his coat of many colours in the pit or
Pool of Pant. Elsewhere, Joseph, or his Atzem, is brought up out
of Egypt by Moses and Joshua.
In the account of the exodus given by Josephus from Chaeremon,
the myth is manifestly mixed up with the Egyptian history of an
exodus. The leaders are said to be two Scribes, called Moses and
Joseph, whose Egyptian names were Tsithen and Petiseph.**
We have attempted to derive the Egyptian name of Tsithen, as
the leader up, from the Celestial Egypt or the Deep. That of Petiseph
appears to resolve naturally enough. Atum was the son of Ptah and
Peht, the lioness goddess ; lu-em-hept being a form of Atum, who as
the Son of Peht was Pehti-sif or Petiseph, the name of Joseph in
Egyptian, as explained by an Egyptian expert. Thus we recover the
solar Joseph, who v/as accompanied by Shu or Tsithen in the
exodus of the celestial allegory, which is here mixed up by Josephus
with Chaeremon’s account of the expulsion of the lepers, Aat, or
Pests of Egypt. At the same time Tsithen, as Moses, supplies another
illustration of his being the lion-god Shu, for Clement Alexander
states that Moses had an earlier name known as Joachim.*'
Joachim, in Egyptian lu-akam, reads, "the shield or buckler
1 Gen. xlix. 23-4. * Rit. ch. xv. Birch. * Ch. cliii.
■* Against Apion, B. i. c. xxxii. ^ Stromata, i.
A Book of the Beginnings.
308
(Akhem) of lu.” Shu was the shield and buckler, the bowman, the
spearman, the warrior in support of Ra and his multitudes. lu-
akam or Jah-akam is an appropriate title for Moses, the manifester
of Jah, and leader of his people. Shu in his dual character (with
Tefnut) furnished the TWINS, and in an ancient Hindu zodiac the sign
Gemini consists of a human figure holding up both hands in the atti¬
tude of Shu, or Moses, bearing TWO SHIELDS, one on each si'de of
him.^ As lu (Eg.) denotes two and akam is a shield, this is lu-
AKAM in Egyptian, and the two shields typify the double-support
which Ma-Shu afforded the sun-god who here sits in the centre of the
zodiacal signs as the Ao or lu.
One name or title of Moses was Abiao.^ Ari (Eg.) is the leopard
or cat-lion, into which Shu transformed when he made the “ like¬
ness of Seb.” AO is Greek for the Egyptian AU, the name of the
young God in the “ House of Shu.” Abi-Au is thus identified both
as Shu (or Ma-Shu) and Moses.
The Israelites or Children of Ra are the same as those who are
found in the Egypt of the Hades and the Wilderness of the Egyptian
mythology. Their leaders are the young sun-god, lu, Au, or jAH,
and Shu, the older star-god.
Fuerst says hial, rendered “ lu OF GOD,” or Aliah translated “GOD
OF Jah,” would be an absolute blasphemy. But lu is the God Al,
that is, the Son-God, named as son of the mother, whilst Aliah
positively identifies Jah as Al, the son, and lu-al as lu, the son, is
synonymous with lu-sif, or Joseph. is a Hebrew proper name ®
which proclaims that God (Ab) is Joseph.
The proper name of Achiu * reads, God is lu, i.e. double or twin in
Egyptian, who as lu-sif is the child who comes, and whose coming was
of a dual nature, whence the personification of a biune being.
The name of Eliu-ani ('3yr'?^<) reads, “to lu are mine eyes.” ^
lu or Au is the lu-em-hept or Au form of Atum, who, as the son of
the mother lusaas, the child, Sif, is lu-sif, the Jewish Joseph, the
twin, or biune divinity.
Eloah is the name used by the Ten Tribes of Israel for the
Elohim of the Two Tribes. Jehovah-Eloah,® in the Ephraimite
version, answers to Jehovah-Elohim in the version used by the Ten.
Because the Ten, the Isharim, belonged to the cult of the genitrix, the
goddess of the seven stars, in the first time, whereas Eloah denotes
the God in a twofold form whom we now identify with Joseph.
Osiris (Asar), the Son of Isis, is called Osiris-Eloh in the Car-
pentras (Phoenician) inscription ; he is also the Neb-Iu on the monu¬
ments, and that is the dual or duplicative Lord who, as the son of the
^ P/ti/. Tram. 1772. Drummond, PI. 9.
* Abiao. I am sure of my fact, but not of my authority.
Ex. vi. 24 ; I Chron. vi. 8. ^2 Sam. vi. 3.
® I Chron. iv. 36. fi Gen. iii. 21.
An Egyptian Dynasty of Hebrew Deities Identified. 309
mother, is the lu-Sif, the coming solar son, the exact equivalent of
Joseph in Israel, the son who comes and duplicates, as Joseph redupli¬
cates in Ephraim and Manasseh.the two sons or tribes whose divinity
is Jehovah-Eloah.
It is known that the vau in denotes an ancient plural,
and so interpreted, signifies the dual El, as in Har the Elder,
called Har-ur or Aroeris. Alala is a title of the Assyrian Tammuz.
Elul also represents Har-ur as the name of this dual child of the
southern solstice and the western horizon, the lu-su or lu-sif, who is
the dual Eloah in Israel. n^'.< is a plural pronoun ; is a name for
gods ; ‘ and these we take to be worn-down forms of the plural
for the God of Jacob,' and the Alvak of Magozim.^ Melkart of
Tyre was a form of the dual child of the mother, and he is designated
the rh]} (God) of fortresses. This is the same as the Alvak of
Magozim in the Book of Daniel. The fortresses or rocks are the two
horizons of the sun, and the Alvak Magozim, is identical
with Har-Makhu of the double horizon, or Atum in his dual seat.
Rameses III. relates that he built a grand temple in the North of
On for Turn, his Father Lord, and made an abode and a lake for
lusaas, and the total number of residents was 12,963.^ The remains
of this temple existed till quite lately, and were known as the Tel-el-
Yahoudeii, the Mound of the Jew. OUR Jews had left Egypt with
their lu as Joseph, or as Adonai-Jah, before this temple of the Jew
was built.
The worshippers of lu were the lUS or Jews. It was a religious
and not an ethnological name at first. The Jews were those who
worshipped the son, more particularly the son of the mother, and
might be Egyptians, Syrians, or Hebrews. The worship of the
mother and son had extended over Palestine in early times.
“ Our Bethleem,” says Hieronymus,^ “ now our very most august spot
on earth, of which the Psalmist sings ; ‘ Truth has arisen from the
Earth,’ the grove of Tammuz—that is, of Adonis—was casting its
.shadow: and in the grotto where formerly cried the infant Christ, the
lover of Venus was being mourned.” So was it, ages before the era
called Christian and the supposed incarnation of the God in mortal flesh
and human form.
Rameses especially dedicates to Atum, as God the Father, rather
than to Jesus as the son of lusaas ; and Atum, as previously stated,
was the sun-god Ra in his first sovereignty. Precisely the same change
can be traced in Israel. The dual Eloah, lusif, was superseded in
'turn, as Jehovah, Elohim, Shadai, and El-Shadai had been. Hence
it is written, “Moreover he refused the tabernacle of Joseph and
chose not the tribe of Ephraim, but chose the tribe of Judah, the
* Jer. X. II. ^ Ps. cxiv. 7. 3 Dan. xi. 38.
Annals of Rameses HI. Records (>/ the Past, vi. 57-9.
■' Ep. xli.x. ad Paulin. Tom. iv. part ii. p. 564. ed. Marlinay.
310
A Book of the Beginnings.
Mount Zion which he loved.” ^ Judah represents the god of the
twin-lions, or Moses and Joshua, the god of the law-giver. “The
sceptre shall not depart from Judah, nor a law-giver from between his
feet, until Shiloh come, and unto him shall the gathering of the people
be.” The deity of Moses and Joshua, in the ancient fragments, isjah,
and the name of mins implies the worship, acknowledging, or mani¬
festing of the god Jah. Judah denotes a new kingdom distinguished
from the ten tribes of Israel and the dual Ephraim, and is therefore
the representative of the Twelve. But we have not yet done with
the cult of Atum; tedious as this tracing may be, it is necessary to
prove the religious origines of the Hebrews, with a labour far beyond
the intrinsic worth of the writings, which in themselves contain but
little original value or authority.
It was as Khepr, the scarab-headed god, that Atum made his trans¬
formation from the god of darkness to the lord of light. And in
Psalm Ixxx. i, we read : “Give ear, O shepherd of Israel, thou that
leadest Joseph like a flock, thou that dwellest between the Cherubim
shine forth.” The Hebrew Lord, Adonai or Jah, is expressly associated
with the Cherubim. He rides upon the Cherubim and is the Lord of
Hosts that dwelleth between the Cherubim.^ His seat is between
the Cherubim.^ Sitting, riding, dwelling, his place is between the
Cherubs, and these are represented as the Two Cherubs. It is probable,
as asserted by Clement Alexander, that the earliest cherubs imaged
the two Bears, a dual form of Jehovah as Di-Genitrix, the plural
Khepti. The solar cherubs were the two scarabs of the Egyptian
zodiac, placed in the sign of the crab. These two beetles of Egypt
were figured in an Ark with their wings outspread, as in the descrip¬
tion of the Cherubim, whose wings covered the mercy-seat, and whose
faces looked one to another, after the Egyptian pattern.^
Josephus tells us that Moses said he had seen such things as the
cherubs near the Throne of God.® The Hebrew word cherub implies
the same thing as the Egyptian Khepr, the scarab-headed image of
the former and transformer. Khepr and Kherf have the same
meaning in Egyptian of forming and figuring. Khepr, the type of
transforming by rolling and turning round, figured the circle, our
cypher. Two beetles in the oldest zodiacs kept that circle of the
sun at the place where the solstitial year began and ended, or in
Egyptian language transformed. There was the gate that opened
one way for the descent of the sun, and afterwards of the souls to the
earth, the lower of the two regions ; the other way being the outlet to
the land of eternal birth, in the eschatological phase of the celestial
imagery. Although two beetles were pictured at times, the beetle
itself was a biune image of working both ways, with hands and feet
so to say, in rolling his globe, and making the circle. This has
1 Ps. Ixxviii. 67-8.
♦ Copied by Rosellini.
^ 2 Kings, xix. 15.
® A/t/. iii. 6. 5.
* I Sam. iv. 4.
An Egyptian Dynasty of Hebrew Deities Identified. 31 i
dominated in the Hebrew for hands and feet, or the soles of the
feet, Kaph (cid), both extremities being named in the likeness of
Khepr, the dual one. Kaphel, double or doubled, is the equivalent
of Khepr the double-ended type of the biune deity.
Where the two beetles were placed was the join of the circle, the
dove-tailing or two-oneing. It was the place of at-one-ment where the
circle of the two heavens was completed ; the sign of this conjunction
being the two beetles or cherubs. The Kapharcth, translated the
Mercy-seat and place of the meeting-cherubs, the tips of whose wings
touched, and whose two face® looked one to another, was the seat,
abode, throne of the deity, who, as the transformer at the Kab (corner),
was Khepr-Ptah. This goes far to identify the lord of the Hebrews,
who rode on the cherubs and dwelt between them, with the beetle-god
of those “ profane Egyptians.”
The nature or rather the number of the plural ending in OTH (m),
as in Ashtaroth, has no determinative in the Hebrew, and yet the
number in Ashtaroth-Elohim and elsewhere depends on it. Plurality
in the hieroglyphics depends on the number of the gods reckoned in
the god-head. One form of the plural includes nine gods. Put (Eg.)
is number nine ; the divine circle of the nine gods ; and PUT is a later
form of the word FuT or Aft for the number four, the four
quarters. Aft is a reduced form of Hept (or Khept), number
seven ; all because of the one beginning with the seven stars and the
Typhonian genitrix, who in the full form of the name of Ashtaroth-
Elohim would be Hes-Taur-Hept, i.e. Isis-Taur-t of the seven stars
and the ark, both of which are named Hept. Khept and Hept
modify into Aft (the same goddess) of the four corners. As representa¬
tive of the seven, Ashtaroth is really Ashtar-hept, the plural being
sevenfold. In the reduced form of Ashtar-aft (fut) the plural in
Egyptian is fourfold, based on the four corners. It has now to be
suggested that the plural terminal m is the equivalent for Aft, number
four, the four quarters of the ancient genitrix, called Aft in this
character.^ In the hieroglyphics the Kan (earlier Kafn) is the corner-
' If, as is here maintained, the North Pole was the centre of motion first observed,
the initial point of all beginning, the Great Bear would certainly be the type of
number as well as reckoning, and this it will be shown to have been. The name
of Kheb-ti (Sebti and Hepti) supplies a type-word for the Nos. 7 and 10.
When Khaft has been reduced to Aft (variant Fut), for the four corners still re¬
presented by the ancient genitrix, we find this is a chief type-name for four.
Khaft and Hept have also a deposit in Khat and Hat for No. 4 ; this may be
followed in the names for No. 4, as—
Gade, Logone.
Karcc, Albanian.
Chod, Paropaniisan.
Chata, Sian Posh.
Chatur, Sanskrit.
Ceithin, Scotch.
Ceathar, Irish.
Keturi, I.ithuanic.
Quatuor, Latin.
Kithnucote, Kicai.
Eketse, Lifu.
Kude-in, Timbora.
WuTU, Ende.
Wats A, Netela.
Watchu, Chemuhevi.
Haat, Timur.
Ehaat, Manatoto.
Hatami, Palaik.
Haudua, Kaffa.
Hoi DA, Woratta.
Hatara, Singhalese.
Yots, Japane.se.
Auda, Gonga.
At, Karon.
At, Pome.
At, Wandamin.
Eat, Omar.
Atch, Lazic.
[On the line
312
A Book of the Beginnings.
sign of the dwelling-place, the typical four corners named Aft. This
KSn is figured in Aft or Apt of the zodiac, where the genitrix brought
forth the child. The Aft-Kan or Kan-Aft becomes the Hebrew
Kanphoth of the four corners, and the ni is equivalent to Aft or
Fut, the Egyptian for number four. Thus the terminal in this case
is a plural which has the value of number four, and the four corners,^
also the four quarters,® are Kanphoth. The Kan, with the article
suffixed, is the Kanp, Hebrew Kanph, to be bent or turned at the
side, in relation to surrounding with a border. All is explained by
the Corner. The corner interchanges with the wing : we say the wing
of a building. The Kanphoth are the four corners, a type of the
eternal; four times being an Egyptian synonym of “ for ever.” The
Greek T€Tpdy(ovo<} dv^p, a SQUARE man, for a complete and perfect or
virtuous character, has the same primitive origin ; a geometrical
skeleton being thus clothed as a moral figure. “ Woe to the land of
the double shadow,” says Isaiah,® rendered “shadowing with wings,”
where the plural of Kanph (d'D 33 ) denotes the wings. This does not
refer directly to the mountain-chains of Egypt, throwing their
shadows to the south and north, which was noticeable and noticed at
Meroe.'* The natural fact had been turned into a celestial figure,
employed by Isaiah. The Kanphim or Kanphoth as wings, are
the four wings of the two cherubs, the four wings of the two
beetles of Khepr, the wings of the four corners of the circle estab¬
lished by Khepr-Ptah. The four quarters and wings are synonymous.®
Four wings are equivalent to the double shadow, and these four wings,
this double shadow, were pourtrayed in the Kaphreth, called the
mercy-seat. Israel had dwelt mentally in this land of the double
shadow, and therefore of darkness. “ Beyond .^Ethiopia ” does not
point to Central Africa. The first land was .Ethiopia or Kush in
the northern heaven, the land of the north, and Khentu, the south.
The next was the heaven of the four corners, first marked by the four
great stars and then by the four quarters of Ptah, with the sign of
the two beetles (Cancer) as the place of transformation. This is the
land of the four corners or wings, and their double shadow, of the
Cherubim, now to be superseded by the new heaven of a later solar
god whose corner is the east, and “ Damascus shall be the rest thereof,
when the eyes of Israel shall turn towards the Lord.” ® Damascus
is the typical throne of Atum, whose double-.seated ark was in the
On the line of Aft or Fet, for the four quarters, we have the following names
of No. 4 :—
Pette, Tslicrkess. A pat, TajjaLn. Fat, .Salawatti.
PUET, Aishin. liiui, in Akkadian (for the Fat, Batta.
Ol'AT, Batta. square). Effat, Malagasi.
M-PAT, .Sasak. Pedwar, Welsh. Fuddah, Maiiclara.
Ol’AT, Bima. Boat, Amberbaki. Fadyg, Bishari.
Apat, Bissayan. Evatz, Mallicollo. Fudu, Bode.
1 Ezek. vii. 2. 2 Deut. xxii. 12. ® xviii. i.
* Fuerst, ^ 52 . ' Cf. Deut. xxii. 12, and margin. ^ Zee. ix. i.
An Egyptian Dynasty of Hebrew Deities Identified. 313
corner eastward, the birth-place of the young god lu-Su, the sun of
the resurrection, and the rest answers to Hept (Eg.) the peace.
In the hieroglyphics the clo.sed right hand with thumb extended
is a figure of six,^ as Kefa the fist, a measure of six fingers. Also
the Egyptian foot or Khep is a measure of six digits. Thus, a fist
and a foot were equal to tw’elve. Khepr was the personification of
this hand and foot, with the numeral value of twelve.
The beetle may be said to be six-fingered, having six Tarsi on its
feet, the feet have thirty joint,*", corresponding to the six months of
ascent and six of descent, together with^he thirty days of the solar
month; and it was said to live one six mdhths under-ground and the
other six above. Such was the image of Time, as Ter or Khepr,
the beetle. Now one name of the mythical giant in Hebrew is Gibor
(ma). This, as the Egyptian has no letter G, is a form of Khepr.
The giant when analyzed will be found to be only a repeating
cycle of time, either on a large scale or culminating at the Midsummer
height, when the solstice was in the sign of Khepr, or Tcman, in the
south,^ in “ Thy Gibor, O Teman.”
The giant (Repha) of the Hebrew writings is described in the
likeness of Khepr as having six fingers on each hand and six toes on
each foot; literally, the fingers of his hands and the fingers of his feet,
six and six and again, his fingers were twenty-four, six and six.^
These six-fingered and six-toed giants, or mighty ones, are nothing
more than forms founded on the six-fingered Khepr. The particular
instructions given respecting the curtains of the Tabernacle are espe¬
cially true to the symbolic number six (as Kefa) and the principle of
Kabbing. “ And thou shalt double (Kab) the sixth curtain in the
forefront of the tabernacle.”® This was the tabernacle of the god
of the two Cherubs and of the Kapfiareth.
It was in Gob that one of the giants was slain by Elhanan; another
was killed in Gath; the latter name is connected with Khepr as Gath-
Chaphr (isn nj).® Khat is to go round, reach the apex or height ;shut
and seal. In “ Khat-Khepr,” or the Crab, the circle of the solstitial
year was completed and clasped. Gob answers to the Egyptian Kab,
the corner, angle, place of turning and doubling. The particular corner
of the solstice may be in Kab, the place of the inundation or liba¬
tion in the sign of Cancer, and in the month Mesore.
This was the place of ending and renewal for a luni-solar year, and
in the Hermcan Zodiac Taht is seated in this sign. He may help
us to understand how the giant was killed in Gob. In mythology an
end is often represented as putting an end to, and the solar year in
comparison to a moon was a giant. For instance, Khunsu is a
youthful hero, like David ; he is the luni-solar god, who carries the full
moon on his head. He determined the circle of the equinoctial year,
• Chatnp. Did. 98. Obacl. 9. * 2 Sam. xxi. 20.
< I Chr. XX. 6. ® Ex. xxvi. 9. “ Josh. xix. 13.
3^4
A Book of the Beginnings.
which was marked as with us by the full moon of Easter; but, as
the representative of monthly time he was set forth as slayer of the
giant, and thence of the giants the type of a larger period.
David, the Egyptian Taht, also slays the giant in Gath, which we
connect with Gath-Khepr, the sign of the beetle, where Taht repre¬
sents the lunar god, and where the circle of the solstitial year ended,
and the giant was slain by the lunar hero. In the astronomical chapter ^
we read: “ The Lord came from Sinai and rose up from Seir unto them ;
He shined forth from Mount Paran, and He came with tens of
thousands of saints.” And the lunar deity Taht is the god of Seir in
the Egyptian mythology. Seir was the name of his temple in the
southern Hermopolis. This answers to the celestial station of Taht
in the sign of the Crab in the Hermean Zodiac.
The law-giver, Regulus, i.e. Kepheus, Shu and Moses, is the shep¬
herd of the heavenly flock ; the shepherd that led up Joseph like a
flock; the “ shepherd,^ the stone of Israel.”® The shepherd, repre¬
sented by the star Regulus, was also assigned a constellation, called
the shepherd and his sheep ; these arose when the sun entered the sign
of Cancer. The one we may look upon as the Shepherd in the bull
calendar, the other in the ram calendar. This is doubly the domain
of the celestial shepherd-king, as it was likewise the fiery region ; the
lion being a type of fire. Cancer, as a symbol of fire, was the anti¬
thesis and vis-a-vis of Capricorn, the representative of water. In these
two signs occurred the mythical destructions by fire and flood.
Enough that we identify the Shepherd and the region of the sun in
his fiery strength. One of the titles of Shu makes him the lord of
Tarura, i.e. the furnace of the solar fire. Now when Moses, as the
shepherd, was keeping his flock of sheep in Midian, he “ led the flock
to the back side of the desert and came to the mountain of God, to
Horeb. ” * It was here the Angel of the Lord appeared to him in a
flame of fire out of the midst of a bush that burned, and was not
consumed, and the Lord spoke to him out of the midst of the bush.
This, according to the record, was the first manifestation of the god
named Jah-Adonai in Israel. The place of manifestation can be
observed among the celestial pictures of the planisphere.
We have seen that the initial point of the Mosaic calendar was
solstitial. The year was to begin with the month Abib, the Egyptian
Ab of the bull-calendar, and Akkadian Ab-ab-gar, “ fire that makes
fire,” and as the solstice receded the initial point was placed in
Cancer. The Egyptians made use of both. Thus there were two
fixed points of commencement; one with the sun in Leo and the first
zodiac of the four great stars ; the other in Cancer when the zodiac of
the twelve signs had been established. Ancient astrologers affirmed
that Cancer was the horoscope of the world ; it was, according to their
tenets, the sign of commencement, of rotation, and growth. They say
* Deut. xxxiii. 2. * Ps. Ixxx. i. ® Gen. xlix. 24. " Ex. iii. i.
Egyptian Dynasty of Hebrew Deities Identified. 315
urthcr that by its creation the creation of the four elements became
omplete, and by their becoming complete all growth was completed.
This applies to the four corners, as fixed by Taht and Ptah, following
he four corners of Shu the star-god, in Leo, Scorpio, Aquarius, and
Taurus. In the sign of Cancer is the of Jupiter, a star of
noderate nature.^ Ptah, later Turn, is one form of the Egyptian
fupiter, and Cancer was his especial sign, the place of the two beetles.
The change from what we may term the calendar and four corners of
Shu to those of Ptah shifts the month of commencement from Ab (J uly)
•■o Tammuz or Mesore (June). Now the Jews keep a fast in this month,
in viemoiy of the tables of the lazv broken by Moses on Mount Sinai.
The breaking of the two tablets was followed by removing the
tabernacle and changing its name to the Tabernacle of the Congre¬
gation, and afterwards the two tablets were renewed, which shadows
forth the change from Abib to Tammuz, and from the sign of Leo to
Cancer as the starting point of the solstitial year. This the imagery
will show.
The Hebrew n 3 D (Senah), the bush or tree, is the Siienu, a thorn-
bush. The Shenu (Eg.) is the thorny acacia, also called the ash or
tree of life. The Hebrew divinity is described ® as njD 'JDK' (Shakani
Senah), the dweller in the bush of thorns. Our bush of thorns
belongs to the man in the moon. The Negrilos of Malaya place
their diviners in an arbour made of thorn-bushes, from which the
divine voice is supposed to issue, as it did to Moses.
Bonwick describes a pit of a “suggestive shape,” made use of by
the Tasmanians in their religious ceremonies, which was surrounded
with bushes.^ This was their thorn-bush, whence issued the divine
voice, and it was of a feminine type. But the name of Senah or Shena
has other meanings. It denotes the place of turning in the circle
where it is completed at the mid-heaven, therefore the place of the
solstice and of recommencement in the sign of the lion. The lion,
as the turner-back, is the Shena. There is a star on the tip of the
lion’s tail, designated the claw of the lion^ Leonis), called As-
Sarfah, the turn, because the heat turns away when it rises and the
cold turns away when it disappears,^ and the lion Shena was thus
the turner away of both heat and cold.'*
The Shenti are a form of the twin lion-gods. Shenah (Heb.) and
Shena (Eg.) denote the place of repeating and transforming of one
into another at the year’s end. Shennu is the circle, orbit, circuit,
eftceinte, extent. Num is denominated lord of Shennu in the Ritual; ®
that is, lord of the repeatings, cycles of time, called “ Angels ” or
Shenan. SHENNU (Eg.) means millions, crowds, attendants. The
* Albiruni, Eng. Tr. p. 55. ’ Deut. xxxiii. 16. ® Tasmanians, p. 198.
* Albiruni, p. 346. Eng. Tr. This claw on the tip of the lion’s tail has been
represented by the sculptors of the lion upon Assyrian monuments. Bib. Arch. v.
5, part ii. p. 325. » ch. xxxvi.
3 i 6 a Book of the Beginnings.
chariots of God are twenty thousand thousands of Shenan ; the
Lord is among them in SiNAI, his holy place.' The Lord who rode
on the heavens by the name of Jah in this Psalm was a form of the
sun-god, and like Num-ra, is the lord of Shennu, the region of time-
cycles, the Hebrew Sinai; lord of Sheni, the Hebrew Shinan, who
were the repeaters and repeatings of time and period, personified
as the angels and saints of God, which, as the Assyrian SaNATI,
are years.
In the Persian Zodiac® the bush or tree is visible in the sign of
Leo, but it is evidently the same (a vine) which fills the three
decans of Virgo in the Egyptian planisphere.*
The Rabbins say that Moses was bidden to put off his shoes
when in presence of the burning bush because they were made
of the hide of the ass. The explanation is symbolical. The ass
was Typhonian, and belonged to the earlier cult of Kefa and
Sut, the dog-star deity, one of whose types was the ass. The
pagan writers were right who contended that the Hebrew Jah,
lao, or Ico, meant the Ass in Egyptian. lu is a name for the Ass,
and the Ass was an image of Sut, the earliest El or Elyon. The ass-
head is an ideograph of the number thirty, the emblem of the end
of a period, and equivalent to the Typhonian tie. The ass belonged
to the Sabean sonship, whereas Moses introduced the solar god in
Jah-Adonai. Hence the typical putting off of the shoes in presence
of the sun-god. The ass, as symbol of the solstice, is found in the
sign of the Lion, and when the solstice receded to the sign of the Crab,
or the change was made from a bull calendar to that of the ram, the
ass is put off, is no longer the determinative of the year or the
bearer of the coming Shiloh. The first tables were broken, the
tabernacle was removed to the keeping of the cherubs or beetles, and
the new god, who is not Jehovah nor Elohim, nor Jehovah-Elohim,
is manifested to Moses in the mount of fire. The beetles identify
the beetle-god, who is represented in Egypt by Ptah and his son
Atum. The beetle Khepr, for certain reasons, was the type of trans¬
formation, and Khepr-Ra is the sun that transforms from one character
into the other of his two manifestations, according as the year ended
with the solstice or the equinox. The first form of the God was
manifested by north and south ; the later was the God of the double
horizon. This is visible in the divine crowns. The crown of the
north and south, upper and lower heaven, is worn by Atum crosswise^
and is the equinoctial crown, showing him to be the God of both
horizons, Har-Makhu, Khepr-Ra of the equinoxes; the first Khepr,
having been solstitial.
See how the symbols govern the sense of the Hebrew words in
this case. Kaphash rendered “ He hath covered me,” is
given in the margin “ hath rolled 7 ne in,” KllEPR, the beetle, having
* Ps. Ixviii. 17. 2 Drummond, PI. xvi. ^ Ib. pi. iii. * Lam. iii- i6.
An Egyptian Dynasty of Hebrew Deities Identified. 317
been adopted as a symbol on account of its rolling its eggs into a
globe of dirt to get them hatched. The beetle chiefly chose dung as
the proper (lighter) matter to roll, and this was emblematic of the
physiological fact that the seed of soul is enveloped in what would
otherwise be excremental substance, the flesh-making source. The
sneer of the later Hebrew writers at the dungy gods of Israel is directed
against both forms of the excremental.^ The dungy gods or Gillulim
a name of idols derived from rolling round and round about,
were amongst the most familiar in Israel, as is shown by the male¬
dictions of an after-time. They are designated the GiLLUEIM OF
Egypt.- These were images which illustrated the periodic nature of
revolving time. Time in Egyptian is Ter. This is a name of Khepr,
the beetle being a phonetic T sign as well as an ideographic Khep.
Ap is likewise the beetle’s name. Ter-ap, the beetle-image of Time,
yields in the Hebrew plural form the Teraphim, consulted in Israel
for oracular answers. These might have been timepieces, to judge
by the name. Ter is time, and Ap is to reckon, estimate, calculate,
declare, manifest, typify, or they might have been scarabjei-images
of Ter-Ap, the beetle of time, and symbol of Khepr-Ra or Atum.
Unfortunately for their character, however, the Teraphim were
related to the feminine form of time and period. The beetle that
rolled up its substance as a male type was a still earlier representa¬
tive of the Creatoress as the beetle of the goddess and the moon.^
And when Rachel sat on the Teraphim and said the custom of
women was upon her'* she sat upon the Teraph symbolically, whether
there was any other image of time or not beneath her. The monthly
prognosticators made use of the Teraph in the secrecies of the
mysteries with the Q’deshoth as their demonstrators. Hence the
connection with divination, sorcery, idolatry, and iniquity,® the
Teraphim that spoke vanity to the diviners of lies.® Looking in the
liver was also a form of consulting the Teraph,^ and the liver is the
Af (Eg.) or Ab. Af is flesh, determined by a drop of blood ; Abt is
the liver. The liver was a visible type of the fluid becoming fixed in
solid blood, and therefore a symbol of the flesh-forming source,
which the female rolled up as the beetle did its ball.
Ambrose, archbishop of Milan, identifies Jesus with Khepr, the
beetle-god, when he calls him the “ Good Scarabaeus who rolled up
before him the hitherto unshapen mud of our bodies,” as Khepr rolled
the ball of mud or manure between his feet. This mud is the flesh¬
forming source of life, the physical basis derived from the mother.
For this reason the two divine sisters, Isis and Nephthys, are also
represented as rolling the ball before them.
Teruphah (nann) in Hebrew is the ailment, sore, bruise, to be
* Deut. xxix. 17. * Ez. xx. 7, 8, ^ Hor-Apollo, i. 10.
* Gen. xxxi. 35. * i Sam. xv. 23. ^ Zech. x. 2.
’’ Ezek. xxi. 21.
A Book of the Beginnings.
318
healed by the fruit ot the tree of life.'^ Teruphah, from Terph, is
the feminine for healing, SANATIO. The word Terp (Eg.), as in
Hebrew, has the meaning of food and sustenance, food being a
synonym of giving life. The first food-giver, nourisher, sustainer, was
feminine, and the blood was the life. That which was excremental
in one aspect was the fostering food of life in another, as the maker
of flesh, and the early physiologists began with the flesh-maker, the
motherhood.
At the birth of Joseph Jacob leaves Laban, the father of Rachel,
who is represented as taking away by stealth the Teraphim or gods
belonging to Laban. Now when we learn that Laban is an Assyrian
god, who presided over certain diseases, and was worshipped as a
secondary deity in the temple of Anu and Vul (or Bin) in Assur, the
old metropolis of Assyria,^ we find an additional reason for the
mythological interpretation of these supposed histories. This will
explain the scorn of the later Jahvehists for the dungy gods, Baal-
zebul and Baal-zebub, of Israel. The Teraphim, in one shape or
other, were certainly Egyptian; for the rites of Taht are designated
Terp, and Taht was the lunar deity of utterance, the oracle of the
gods; whilst An, the cynocephalus, the menstruating monkey, was one
of his types, especially related to the determination of periodic time.
They also use this symbol, says Hor-Apollo,^ because it is the only
animal that, at the equinoxes, utters its cries twelve times in the
day, once in each hour. According to i Samuel xix. 13-16, the
Teraph images were of the human shape and made of wood. These
would very well agree with the cynocephalus or the scarab atop of
the fourfold Tat of Ptah, like that found on the ceiling of the
Ramession in the central position, between the first and last months
of the year. The Teraph then was a type of time. Time is Ter
(Eg.), AKH means old, and in the Hebrew Therach (mn), the name
of Abram’s father, rendered by the Seventy, Tharra, Thare by the
Vulgate, Thara (Luke iii. 34) means to turn, duration, or time. Ter
(Eg.) is a time or a turn, and Khepr also signifies to turn, change, figure,
form, and transform in relation to time. In the Hebrew Terah is
actually recognized by name as OLD Time, and the passage has had
to be amended to make another sense. Terah appears as the idol-
maker to whom the Teraphim are attributed. Ter-ak (Eg.) also reads
the Time-ruler, and the Teraphim are images of Time, of Ptah, of
Khepr-Ra, or Ter-Ra. The representation of Terah as the idol-
maker is only a way of saying that in Israel these images Were types
of Terah or Ter, Time. The earliest form of Khepr-Ra is Ptah, the
opener and circle-maker, therefore the Turner. If we call him Ter
as Time-god, then his two types of the beetle (Ap) and the frog (Ap)
would be Ter-ap, in the Hebrew plural, Teraphim, as images of time.
' Ez. xlvii. 12. 2 Lenormant, Bib. Arch. v. 6, part ii., p. 588.
^ B. 1. 16. ■* Joshua, xxiv. 2.
An Egyptian Dynasty of Hebrew Deities Identified. 519
These arc the types of Ptah, who is pourtrayed as beetle-headed and
frog-headed. In one instance ^ he appears with the scaraba:us over
the frog’s head, and this double type of Ptah or Khepr realizes the
Hebrew plural Teraph, the Teraphim. It is now proposed to identify
Terah with Ptah as Khepr 01 Ter, the dungy-god, who created with
excrements.
The “temple of Tara, which is the temple of the sun at Sen-
kereh,” is described in the “Inscription of Nebuchadnezzar”® as
having mouldered into ruin from extreme age, and its symbolic
figures were no longer visible. Tara renders the Egyptian Tera or
Ter, the name of time, of which the sun was one type, and Tara
was also an ancient god in Babyloi.ia.
Ptah appears on the monuments with Num and Neith. He is the
son of Num, and in the Jewish traditions Terah was a prince, and a
great one, in the palace of Nimrod.^ In the Talmud the wife of
Terah is called Amtelai or Emtelai, daughter of Carnebo. Amtelai
is the female Terah, and Car-Nebo contains the name of Num as
Nebo, by permutation. Ptah was the image-maker of the gods ; he
formed the circle, shaped the vase, and was typified by the egg, the
beetle, the imager, and the frog, the transformer. He was the divine
artificer, and is depicted in the act of drawing a figure of Harpocrates,
who is a type of the lower sun. Jamblichus calls him the Artizan,
and we are told that Terah was in high favour with Nimrod, whose son-
in-law he was, because he made his idols for him and was excellent in
his art.® Ptah is called the father of the fathers of the gods, whose
symbol of time, the frog or tadpole, was the sign of swarming millions.
Terah was the father of the fathers of Israel, Abram, Isaac, and
Jacob, whose children were to swarm in multitudes, numerous as the
stars of heaven or the sands of the sea. The river Nile has also the
title of " the father of the fathers of the gods." Now the Nile in Hebrew
is Nahar, and Nahor is the father of Terah, the Hebrew Ptah. The
river was the parent of Time or Ter, on account of its periodic flood.
They who dwelt on the other side of the river or the flood were those
who used the river-reckoning, especially in a mystical sense. They
were the IBRI and Kabiri, the sons of Eber, of Sutekh, of Kefa, of
Sut-Typhon. Ptah is the founder of the solar circle on the four
corners imaged by his Tat; the circle mapped out in seventy-two
divisions or duo-decans. Terah or Old Time was seventy years
of age when he begat three sons in Ur of the Chaldees. This,
according to the present reading of the mythological astronomy,
'represents the time of the seventy angels, seventy princes, seventy
elders or shepherds, who presided over the seventy divisions of the
heavens, called the seventy years of Terah, before he begat Abram.
1 IVilk. pi. 25. * Records, v. vii. p. 71.
* Jellinek, Beth ham-midrash, p. 27. ^ Baba Bathra, fol. xci. a.
® Koran, Sale, Ch. vi. Notes. D’Herbelot.
320
A Book of the Beginnings,
Abram, the son of Terah, corresponds to Atum, the son of Ptah, under
whom the change from the seventy divisions to the seventy-two
was effected. Atum is the “sun in his first sovereignty,”who wears
the equinoctial crown. He is called the father of souls by the souls
or gods in the Ritual. ''Atum has ordained to thee the earth," is said
by the Osirian in the Ritual.^ The children of Abraham were to
possess the earth. Atum was the bestower of the crown of justifica¬
tion of souls. “ Thy father Turn has bound thee ivith this good crown
of justification, with the frontlet (or crown) of life. Beloved of the
gods, thou livest for ever. Turn has ordered to thee the earth." This is
said in the chapter of the crown of justification.^ Abram was the
justifier in Israel, to whom the promises were made. The justi¬
fication through Abram, expounded by Paul to the Romans, is the
justification through Atum found in the Ritual, the justifier being an
express form of this god as Har-makhcru, the son who makes the
word truth and is thus the justifier.
One of the representations of Ptah, the Hebrew Terah, is designated
“ the god under his Tamarisk,’’ ^ This tree in Egyptian is the Asru or
Aser. It is identical with the Asherah and the Eshel, both rendered
“ the grove.” “ Abram planted an Eshel in the Well of Seven and called
there on the name of the Lord, the everlasting God.” ■* This is one
with the Tamarisk of Ptah, and the tree that stood in the Pool of
Persea, the Well of the Two Truths, which had belonged to the
genitrix of the gods and the seven stars, but was converted to the
use of the solar cult in mapping out the zodiac. The typical tree is
also called pbs. Abram came and dwelt under the tree in the plain of
Mamra. In Egyptian Mam-Ra is the sun of the dead, the Mummies
in the lower region. Atum was this sun of the dead that crossed
from west to east, through the Hades where the Mummies awaited
their judgment and resurrection, or dissolution. Mam written
with the two owls or two cubits is the synonym of Her-AB, the
crossing over, and of A MTU for the transit.^ Thus the Mam-Ra
is the Sun that crosses the lower region. Also Mamari (Eg.)
would denote the guarding and keeping of the dead; and in
Japanese Mamari means to guard, watch, protect, and preserve.
The Momboir in Dutch is a guardian. By comparing i Sam, xxii. 6,
I Sam. xxxi. 13, and i Chron. x, 12, we see that the Terebinth
tree of Israel is the same as the Tamarisk of Egypt, the Ashel
of the one language and the Asr of the other. The Tamarisk of
Ptah which is found to embower Atum in the Ritual is the same that
covered Abram. According to Kimchi the name of the Ashel tree
or grove should be printed with six points. But the recovery of the
' Ch. xix. 2 Ch. xix. Birch.
“ Birch, Gallery, p. 14. < Gen. xxi. 33.
Benkmdler, iii. 13, 18; 7'odt, xv. 30. The Mam-RA exists by name in the
Maori MAMARU, a name of the Sun in the shades.
An Egyptian Dynasty of Hebrew Deities Identified. 321
Egyptian original will, in the present as in many other instances,
enable readers to dispense with this shut-eyed mode of accenting and
underlining, in which the nod is as good as (and no better than) a
wink to the blind horse. The Kimehi’s six points, however, may denote
a relic of the ancient knowledge, as the tree was in the middle of the
zodiac, the place of beginning and ending between the six upper and
six lower signs. It was here the son was established in the place of
the father, and Ptah transformed into Atum-Nefer-Hept, or later,
Atum transformed into his son, lu-em-hept.
The Tamarisk tree is found in the “ chapter of turning away all
injury,” ^ in which we read : -
I am the babe" (said four times, typical of the four corners, or for
Ever). “ Oh, Abaur, thou, hast spoken like the snn ! who preparest the
block by the knowledge of thy name, for thou hast come from it for the
great sinner. I am the sun preparing the obedient. I am the great
god betivixt the Tamarisks; finished is Ans-Ra or the Pied, at dawn.
I am the creator of the obedient, the god embowered between the Tama¬
risks. I go out. The sun goes out in his turn'.' Ans-Ra is the sun
clothed in linen ; that is, the mummy-sun, the Mem-Ra. He is the
Pied, the Ab-ra, because dual, the transforming sun. The Ab-ra, as
crosser of the waters, is Ab-aur.
There are ejaculations here which need not be strained one jot in
reading them as belonging to the original of the story told of Abram
the father of the obedient and his readiness to sacrifice his child.
The speaker personates all the characters after the mode of the Ritual.
The sun is embowered between the Tamarisks ; Abram dwelt under
the tree. The speaker is the sun preparing the obedient for the block,
as was Abram. He is the creator of the obedient ; Abram was his
father. The babe escapes and comes out sound. ''He it is who comes
out sound: Immortal is his name!' Life has been given to him by
the gods, as it was to the child Isaac. This scene takes place just
where the sun-god puts on the white crown and “ spiritualises by the
name of Akh.”
The ram is said to have been caught in a Sebek ("^20), a word signi¬
fying to interweave and to bind. It is the Egyptian Sefekh, a noose,
a mode of capture, a bandage, a tie, and means to capture. Sefekh
is the crocodile-headed god, called the capturer, and this deity assumed
the ram’s head when he became Sebek-Ra ; therefore we infer that
in the original text the true ram was Sebek, the ram-god, who was
^represented by the lamb, Ab. The passage out of Taurus into Aries
is possibly illustrated by the story of the ram as the type of sacrifice.
A similar representation is found among the Khonds, but referring
apparently to the earlier sign. Once they worshipped the goddess of
earth, and offered human sacrifices to her, but when they changed to
the religion of light and worshipped the solar god they offered up the
* xlii. Birch.
VOL. II.
/
32 2 A Book of the Beginnings.
bull. They held a festival to commemorate the ceremonial change
from the human to the animal sacrifice. At this festival in honour
of the light-god, they killed a buffalo to celebrate the time when the
light-deity sent a tribe-deity to crush beneath a mountain the goddess
of blood, who had so long induced men to offer human victims to her,
and dragged a buffalo out of the jungle, saying, '' Liberate the man,
and sacrifice the buffalo" ‘ This is evidently derived from the same
original as the Hebrew legend of the ram caught in a thicket, but
refers to the time when the sun had left the Twins, and twin children
had been sacrificed. This was common in Africa as in Galam, where
a boy and girl used to be buried alive before the great gate of the
city to make it impregnable.
Hitherto, when the bibliolator has met with legends like this, they
have been set down to the missionaries ; generally a foolish inference
necessitated by a false theory. ■ In almost every instance, from the
time of the Spaniards in America, the missionaries found the tradi¬
tions in the various lands. The Hawaiians have their pre-historic
Lua-Nnu, who is their second Nnu, reckoned, like Abram, the tenth
from the first Nnu. By command of God, he, like Abram, is to intro¬
duce the rite of circumcision, to be practised by his descendants; he
is also commanded to offer a sacrifice to the Lord. “ Then Lua-Nnu
inquired of God where he might find a proper place, and God told
him, ‘ Go travel to the eastward, and where you find a sharp-peaked
hill projecting into the ocean, that is the hill of sacrifice.’ Then Lua-
Nnu and his son, Kupulupulu a-Nnu, and his servant started off in a
boat to the eastward, and in remembrance of this event was one of
the mountains named.” This Lua-Nnu through his grand.son became
the ancestor of the two children of the latter, and the original
founder of the Mene-hune people, from whom the Polynesians claim
descent. In the parallel account of the children of Toho, the Mar-
quesans not only enumerated the twelve sons, but also included the
thirteenth child, who, like Dinah, is the one daughter,^ which
means that they were in possession of the astronomical allegory, in
the solar form of the Atum Triad with the twelve signs of the zodiac,
and of the legends in which the facts and the teachings were en¬
shrined, and orally communicated in their mysteries. The twelve
children in each case represent the twelve signs established in the
first sovereignty of Ra as Atum.
Abram, we are told, buried his dead wife in Machpelah, in Hebron,
having weighed the price of her grave in the balance. The balance
in Egyptian is Makha, which also denotes the level corresponding to
the Hebrew plain. The sun-god, Har-Makhu of the double horizon,
was the deity of the equinoctial level, or of the scales as its image,
Atum being a form of Har-Makhu.
Then Abram took another wife, whose name was Keturah. Ketu,
* Macpherson, pp. 108-187. * Fornander, vol. i. 98.
An Egyptian Dynasty of Hebrew Deities Identified. 323
later Hetu^ (Eg.), denotes one-half of the circle. In the Hindu astro¬
nomy the moon’s descending node is personified as Kctu, and Ketu-
Ri would be the consort of the sun in one-half the circle. Kat-Mut
is an Egyptian goddess, from Khept-Mut, the genitrix of the north
or hinder part, answering to Ketu. Keturah bore six sons to Abram,
corresponding to the six signs in Ketu, the half circle, or in Kheft, the
hinder heaven. Keturah answers to Kidaria, a name of Demetcr,
and to Kutheria, a name of Venus ; all three may be traced to
Khebt or Kat (Mut), who personified the lower heaven, the earth or
the hinder part. W’e now sec the moaning of the division of the whole
land between Abram and Lot, in wnich Lot chose the right hand half
and went cast or journeyed east,- leaving the other half for Abram. Of
course no two men ever divided the whole land or the earth between
them, and the talk about their doing so would be sheer idiocy. But the
solar gods did so divide the whole earth and the heaven ; the earth
being the lower half and heaven the upper. Atum and Abram were
the gods of the lower half; and they gave the earth to their children.
As Lot is one of the mythical twins, his nature explains his name as
the adherer, the one attached (from 1^, cf. 0^ and m*?), answering to
the Egyptian LUTI (Ruti) the twins, as lion-gods or as two gates.
Abram, according to Josephus, was the first to publish the opinion
that there was but one God, the Creator of the universe. “ This
notion,” he says, “ was the result of ob.serving the irregular pheno¬
mena that were visible in the motions of the heavenly bodies.” ^ Which
agrees with the fact that the solar deity took the place of the lunar
and Sabean divinities, and to him was assigned the supreme seat
when men had become the masters of solar time, as will be amply
shown in the course of this inquiry. Eupolemus, according to Euse¬
bius,^ reported that Abraham, as the inventor of astrology, taught
the science of astronomy to the Phoenicians; he is also accredited with
teaching this science to the priests of On (Heliopolis) in Egypt.
This is valueless refuse as history, but contains true matter as mytho¬
logy. Eupolemus connects Abraham with the overthrow of Babel
and the catastrophe of the Flood. He says, that in the tenth
generation, in the city of Babylonia, called Kamarina (which by
some is called the city of Urie, and signifies a city of the Chal¬
deans), there lived, the thirteenth in descent, Abraham. This too
can be correlated when we know the nature of the Tower, and
the meaning of the Deluge. The covenant of Abram follows the
^flood of Noah, and the end of the times of the ten patriarchs. The
bow or circle in heaven is one witness of a new covenant, and
circumcision is another. This was connected with establishing the
circle of the twelve signs, as illustrated by the twelve stones of Gilgal
on the hill of foreskins. There was a tradition known to Paul,® that
1 Champ., N. D., 207. Gen. xiii. ii. 3 B. i. 7.
* Praep. Evang. 9. ® Rom. iv. 5, 13.
Y 2
324
A Book of tiik Biiginxinos.
Abram in being circumcised was to become the heir of the world.
Rabbi Jehuda Hakkadosh said; "So great is circumcision that but
for it the Holy One, blessed be He ! would not have created the
world ; for it is said, But for my covenant (of the circumcision) I
would not have made day and night, and the ordinances of heaven
and earth.^ Abraham was not called perfect till he was circum¬
cised. It is as great as all the other commandments put together.” ^
" Behold the blood of the covenant, which the Lord hath made with
you above all these words.” ^ The Jewish rite of circumcision by
excising the prepuce-cover belongs to the later phase of the solar
religion. With the worshippers of the sun or star as the child of the
Virgin mother, which preceded the cult of the fatherhood, the cir¬
cumcision was by castration or by the longitudinal slit of the Maori
and Fijian rite, rather than by cutting off the foreskin.
" Worship not the sun whose name is Adonai, whose name is
Qodesh ; and who also has names occult and not to be revealed in
the world. This Adonai will choose for himself a people and con¬
gregate a crowd. Then Jerusalem shall be built up for a refuge, a
city of the abortive, who shall circumcise themselves with the sword,
dash their own blood against their faces, and adore Adonai.” * **
Time was when Adon (Aten) the earlier form of Atum, as the son of
the mother, was represented as the unfertile, mutilated, emasculated
Sun which set from the land of life, needing all the help that could be
given typically from his worshippers who offered him their own
emblems of virility in his effete condition. That was before there
was any tread in the egg ; before the fatherhood of the gods had
been founded.®
The Solar fatherhood was established in Atun), who was Ra in his
first sovereignty, as father of souls. This is marked by the introduc¬
tion of the title Atef for the father, found in the style of Atum. The
Atef crown denotes the solar god as the father of souls in the lower
world, whose substance is self-originated, and who transforms into his
own son no longer born of the widow but the wife.®
Atum is called the “ Soul of the souls reserved in the west,” in
whose follo\ving is the " reserved soul, the engendered of the gods who
provided him with shapes. Inexplicable is the genesis ; it is the greatest
of secrets. Thou art the good peace of the deceased. Oh, Creator I
* Nedarim, f. 31, 2. ® Ib., f. 32, i. ® Ib. f. 32.
* Codex Nmarceus, i. 47.
® Under the Sabean and pre-solar rigime, the ape, dog, jackal or fenekh, were the
types of the son, the child of the mother, and these were types having tails. This
may be related to the symbolical act recorded in Primitive Culture (vol. i. 334)
of the father or father-in-law in Brazil, who, after a couple have been married, cuts
a wooden stick with the knife of circumcision or a sharp flint, supposing that
by this ceremony he is cutting off the tails of his future grand-children, so that
they may be born tailless. Sut signifies the tail, and the Typhonian genitrix repre¬
sents the hinder part.
** “ I am Isis, the widow.” D^i'eria, catalogue des MSS. itg. du Louvre, p. 171.
An Egyptian Dynasty of Hkbrew Deities Identified. 325
father of the goiis, incorruptible'"^ This is said when the god, with
hands drooping, sets from the land of life. Yet he is accredited with
power to beget the soul in the mummies of the dead awaiting their
re-genesis. He is the father, the creator, the sun who is still virile,
even in passing through the barren region of Anrutf. In Israel the
solar fatherhood was established in the person of Abram, and its
token is the covenant of the circumcision made in the blood of the
male which superseded that founded in the emasculation of the male.
A curious illustration occurs in John’s Gospel. “Moses there¬
fore gave you circumcision, not that •'t is of Moses, but of the Fathers.”-
It was typical of and. sacred to the fatherhood. Atum is the divine
Father of the Egyptian Genesis, who becomes the Adam of the
Hebrew Genesis, the progenitor of the human beings. “ Thy scn<ant
is BeingT is said to Atum, as he descends to ''create the life of the
earth" for the gods. “ Thy person is typified in Sekari" ^ This refers
to the re-genesis, in which Ptah fashions the flesh anew, and the deceased
becomes a living soul. “ / am Turn, maker of the heaven, creator of
beings coming forth from the tcorld, making all the generations of ex¬
istences, giving birth to the gods, creating himself, lord of life supplying
the gods." *
In the Hebrew Scriptures we find two adaptations of Atum, the
great father ; one as Adam, the other as Abram. And it is
noticeable that the book of the generations of Adam® is immediately
preceded by the statement, “ Then began men to call upon Ha Shem
Jchovahl' or to assimilate themselves to the masculine divinity. Abram
is apparently a Mesopotamian version of the same divinity as Atum.
This was known to the learned among the Jews, and is acknowledged
in the Kabala Denudata. “ Know ye that the scintilla of Abraham,
our father, was taken from Michael, and the scintilla of Isaac from
Gabriel, and of Jacob from Uriel. These are of the substance of
Adam primus, according to the mystery of repetition (revolutionis)
of his parts, to wit, of the right side and of the left side, and of the
middle.”® This identifies them as the solar triad, and localizes their
triple domain in the heavens.
Atum is a form of Har-Makhu, the god of the double horizon, or the
right side, left side, and the middle. Har-Makhu was represented in
the Kabala by Michael, who, in Christian art, is the god of the
scales ; in these he weighs the souls of the dead. Michael still pre¬
sides over the equinoctial scales at Michaelmas. The scales in which
^the dead are weighed carry us back to Sut-Anubis, who was the
Sabean Har-Makhu, and who was merged into a Har-Makhu whose
type was the Sphinx, and, lastly, we have the solar Har-Makhu of
the Atum triad. Michael on the horizon, Gabriel in the height,
and Uriel in the depth, equate with Abram in the place of Atum as
* Ch. XV. Birch 2 John, vii. 22. ® Rit. ch. xv.
* Ch. Ixxix. * Gen. v. •’ Kabala Denudata, ii. 303.
326 A Book of the Beginnings.
Har-Makhu, god of both horizons, Isaac in the height, and Jacob in
the lower world.
Jacob is probably derived from the old god Kak, or Hak. Kak
means darkness, and Kak is the deity of darkness, one with the
Af-Ra, or Atum as the sun of the lower hemisphere. This agrees
with the meanings assigned to ; the dark, deceitful, cunning one,
and the one born after. Also, Akab or Kakab (Eg.) is some part of
the body, a tendon, possibly the tendon Achilles. The name of Jacob is
sometimes derived from apy, the heel. The heel, however, is but a type
of the hinder and lower part. These significations assigned to the
name lead us to the Egyptian Kheb, the lower or hinder part or place.
Kheb likewise means deceit, hypocrisy, to disguise, violate, change,
and hits the character of Jacob, the cunning deceiver. The name
with the Ayin hard contains the elements in Jach-kheb, that is, the
God Jach of the lower world (Kheb), and as Jach answers to the
earlier Kak, the full form is Kak-Kheb, the ancient divinity of the
under-world, the sun that shone and struggled with the darkness
all night long, just as Jacob is represented as wrestling with the
opposing power during the livelong night ; or groping through the
gloom as the blind god, our “ Chache blind-man.” Jacob pre¬
sents a picture of the blind Kak when he lays his hands on the heads
of Joseph’s children.
Kheb (Eg.) is a title, and Kak-Kheb, or Jach-queb, is thus a title
of Jach, the god of the Hebrews, whilst Kheb, as a name for nether¬
world, identifies the meaning of the title. Then Kheb means to
change, to transform (Khep) as did Khepr-Ra, the transforming sun.
Jacob is the changer, the transformer, who becomes Israel.
The name rendered Isaac (pPi^') contains the elements of Itz-chaq.
^'has the meaning of emanation, going forth, self-activity, and tends to
identify Isaac with the manifester of the solar triad, the sun on the
horizon, the goer forth, the visible god, the shoot, the bom one, the
laugher and mocker, whose character is pourtrayed in the pastimes of
the spring equinox or games of May. The Kak is the old man, who
became the Gee or Gouk of the first of April, and the object of the
laughter and mockery of those who welcomed and worshipped the
youthful god, who was the old sun transformed into the new: Turn
into Hu, or Abram into Isaac. The significance of (or n'^') is
found in the Egyptian Ash, for emanation, emission, issue. In the
Ottawa Iosco, or loskeha, we find another Isaac. Iosco is the white
sun-god answering to Hu, god of light, the sun in the height, Atum
as the white or light god. The triadic solar nature of Abram,
Isaac, and Jacob is corroborated by the Jewish belief that Abram
composed their morning prayers, Isaac their noonday prayers, and
Jacob their evening prayers. This again agrees with Atum, on the
horizon, Hu, above, and Hak, below. The Jews have a legend which
relates that when Joseph told his dream of the sun, moon, and stars
An Egyptian Dynasty of Hebrew Deities Identified. 327
bowing in salutation to him, the father said to himself, “ How did my
child come to know that my name is Sun ? ” ^ The twelve sons also
identify Jacob with the sun in the twelve signs.
With Abram as the solar god of a new covenant identical with that
of Atum-Ra, in which Anhar becomes his confederate and son, we
shall be better able to understand the war of the four kings against
the five, ending with the victory of Abram. The four kings we take
to be a form of the four genii of the four quarters, found in the
Ritual, the four superior gods of the Upper Place, the four angels
that stand at the four corners 01' the earth ; ^ the four white men of
the Book of Enoch,^ who “came forth first,” one of whom seized
and bound the star which fell from heaven and was cast out as a
false watcher, and another of whom taught the white cows a mystery.
The five kings we also take to represent the five intercalary days
of the year of 360 days. Five deities are assigned to these five
days, says Plutarch—Osiris, Arueris, Typhon, Isis, and Nephthys.
The war with them, as Drummond suggested, relates to the re¬
adjustment of the calendar, to include the 365 days in the Abramic
year. But a new reading of the passage is proposed. Twelve
years they served Chedorlaomer, but in the thirteenth year they
rebelled, and in the fourteenth year came Chedorlaomer and the
kings that were with him and smote the Rephaims in Ashtaroth
Karnaim, and the Zuzims in Ham, and the Emims in Shaveh
Kiriathaim, and the Horites in their mount Seir; that is, the giants,
the monsters, were smitten in all four quarters of the circle. Shaveh,
in Chaldaic, means the equator. The five kings, or added days, had
served the four genii of the cardinal points for a time; but they
rebelled, they were not true timekeepers. It was discovered that
solar time consisted of 365J days to the year; hence the four kings
fell upon the five in the Vale of Siddim and put them to rout.
Chedorlaomer is particularly said to be the one they served. He,
therefore, ought to be king of the quarter in which the year began
and ended. He is the King of Elam, and in the Astronomical
Tablets^ we find that on the fourteenth of the month Tisri (Septem¬
ber) the time of the autumnal equinox, and the first month of the
Jewish civil year, a crown is given to the (celestial) King of Elam.
The forces of Elam are in service; there is no return of peace to his
men. The war with Typhon and Amalek began at the autumn
equinox. The name of Chedorlaomer is explained in the Targum
^ of Jonathan to mean the ligament which binds the sheaves. The
sheaves elsewhere stand for the twelve signs. So interpreted, this
is the one of the four kings who girded up the sheaves, or made up
the reckoning, with the five additional days which were found not to
fully complete the solar year.
' Bereshith rabbah, sect. 68. Rev. vii. i. 3 Ch. Ixxxviii.
'* Records, i. i6i.
328
A Book of the Beginnings.
Now in Egyptian, in addition to the root of the name Chedr, the
warrior, the overthrower, there is a word Khetr,^ related to the time-
circle, meaning occasionally, and corresponding to the incidental days,
the five days intercalated. In Assyrian “ Kitar ” is a name for
Auxiliaries or irregulars. Bearing this in mind, it appears likely
that Chedor-Lagomer is named as the ruler of the intercalary five,
called the five kings, who served him for a time and then rebelled.
According to Berosus, cited by Apollodorus,^ there were five different
Oans, or, as he calls them, Annedoti, the fifth and final one being
Odacon. All these, says Apollodorus, related particularly and cir¬
cumstantially whatsoever the typical Cannes had taught them. The
name is derived from An (Eg.), the fish, and to repeat, be periodic.
In keeping with their nature as announcers of time, the rest of the
name may be read by the Egyptian Tet, speech, to speak, or utter ;
Tet, the word, the Logos ; and there were five different forms of the
announcers of the periods of the five planets, independently of sun and
moon. In the Druidic system the planets appear as the five, the five
angels, who are attendants on Hu-Gadarn. These five the present
writer considers to be the five Annedoti of Berosus, and the five
kings of the Book of Genesis, who were also superseded as time-
reckoners by the god of solar time, called Atum within Egypt, and
Abram out of it. The five great gods issuing from Sesen existed
before Shu as Shu-si-Ra and the light of the sun, or before they
reckoned the time of the stars by the sun. This agrees with the
five kings who existed before the covenant of a new dispensation was
made with Abram, which new covenant is now m.ade with the sun of
the zodiacal circle, the god of the equinoctial and perfect year, who
is Atum in Egyptian, Abram in the Hebrew mythos, and Hu in the
British.®
In keeping with this rendering of the myth, the solar triad found in
Atum, Kak, and Hu appear as the three Adonaim or “ my lords” in
the Hebrew version. Also, the three make use of the name Jehovah,
whereas Abram never does, in addressing the Lord or “ my lords.”
The narrator says, “Abram stood before Jehovah ’’and “Jehovah
spake ; ” but Abram only addresses Adonai,. and says, “ Behold, I
have spoken to Adonai! ” Under Abram, then, was established
the covenant of the solar god, the perfect male divinity, and its token
was circumcision.
We shall further find that Hak (Kak or lak-Kab) is identical with
the god Jah-Nes, revealed by Moses. Kak, Hak, lach, Jah, loh,
lu, or All, are all names of the black sun-god, the sun in the Ament
or Sheol.
* Select Pap. XV. 3. Birch, Dicty. p. 562. Eiiseb. Chron. v.
The shnr, says Hor-Apollo (i. 13), is a figure 01 5, because, although there are
multitudes of stars in the heavens, five of them only by their motion perfect the
natural order of the world.
An Egyptian Dynasty of Hkhukny Deitifs InENTiiTEi). 329
In the Turin Papyrus, among the supposed Pharaohs of the
thirteenth dynasty belonging to the cult of Sebek-Ra, who was
the Amen of the Typhonians, there occurs the name of Ra-Nehsi
that is, the black sun, or the black (Neh) son (Si) of Ra. The name
is written with the foul black bird, “ Neh," the later image of all un-
clcanness, and with the poop sign, for determinative, which also
became a type of things fo*'cign to the Ammonians. Ra-Nehsi is
literally the nigger-god. Ii was the Typhonian form of Amen, the
concealed, or Sebek-Ra, the sun of darkne.ss, and therefore one
with Kak, whose name was modified from Khebckh (Sebek).
The altar of Jah-Ncs, erected by Moses, identifies Jah as the
black god, the sun in darkness, the deity of the hindward part,
the lower heaven. The Hebrew nV3, for excrement, agrees with
Nehsi (Eg.) the foul, and the black filthy fowl in one, the bird of
night and the hindward part.
When interpreted by the mythos there still appear in the Abramic
story a current and a colouring from the land of Aram or Mesopotamia.
The genitrix Jehovah is superseded by the Adonaim of Abram, the
divinity of a new covenant, the token of which was the rite of
circumcision. This change is exactly what occurs with Moses and
Joshua after the exodus from Elgypt. Then Adonai, as Jah, is
made known as a new deity to Moses, and the rite of circumcision
is enforced by Joshua with the people who had been the reproach
of Egypt. Thus the same thing, the introduction of a new divinity
and the rite of circumcision, takes place (for the first time) twice
over ; also the different deities are identical. This proves the exist¬
ence of two currents—one coming from the Mesopotamian source, the
other from Egypt. But whether ethnological, and to what extent, or
only mythological, is another question. The same myth may here have
fresh starting-points, but in the celestial allegory only can these be
unified. Two sources for the same mythical matter can be estab¬
lished, but these only serve, so far, to prove the matter to be doubly
mythical, and will not help us to make Abram, Isaac, and Jacob into
historical personages. Still, we repeat there are two traceable
currents, and the matter that meets in the Hebrew writings must
have met there by two different channels, which appear to emanate
from Egypt and Mesopotamia.
One name of the sun that crosses the Ament is Af. The Af-Ra,
literally the sun that squats and crawls like the Hef, a reptile, snake,
^or caterpillar. This is the sun whose symbol is the serpent which
typified means of motion without apparent members. The particular
type of Atum as the sun of the deep was the Eel that makes its way
through the mud of the Meht, or Moat, of the north. Af, Ap, and
Ab interchange. Ab means to cross and pass to the opposite side, to
work a passage through like the gimlet, still called the passer. Aper
' Brugsch, Histoire, PI. 8, 158.. Bunsen, vol. ii. p. 624. Scutcheon.
330
A Book of the Beginnings.
(Eg.) is the Grosser over. The name is applied to An up, who is
called the ‘'clean crasser over the place of birth." The Kabiri of
Seven Companions, the seven stars, were the first that ever crossed
over the waters, the earliest sailors. These become the 'ban, Abari and
Ibri, the Hebrews. Eber, Assyrian Ebiru, is the Grosser over, the
passenger, as was the Af-ra when boats were built ; previously he
had to cross in his type of the frog, eel, worm, or snake, and crawl as
best he could. Eber, or Heber, occurs by name in the Ritual as the
Grosser. “ / have flown as a haiuk; I have cackled as a goose; I have
alighted on the road of the west of the horizon as Heb-ur." ^ This is in
the chapter of making the transformation into the god Ptah. Heb-ur
is the old returner, the opposite to the hawk of the east. The Osirian
has crossed from the east and alighted in the west. This passage
was made on wings through the air ; it was the upper passage. The
Hut or winged disk of Hu, the sun above, was also a symbol of the
Grosser through the air. The lower passage was by water, or through
the mud. The frog-headed Khepr could swim; he also crosses in
his boat;^ “The divine passenger (Hebrew, Eber) of the boat of
Khepr" is a title of Atum as the Grosser, “speaking words to the
gods in Asher-ru.”
Rem was an ancient epithet of the supreme deity. Among the
Phoenicians it was a title of Baal. A Syrian god (Rimmon, poi)
represented Adonis in his mourning phase.® Zechariah refers to the
great mourning of Hadad-Rimmon.® Rem is compounded with
Baal in Bal-Rem, a title of the Libyan BaaL^ It was applied to
Saturn as Baal by the Phoenicians. The name appears as Ramas
{pa/ia<;) in Hesychius. Rem (Eg.) is also the fish, one of the water-
types. Baal-Rem is Sut, the son of the water-cow, or Remakh. The
name of Abram, according to Apollonius Molon, signified “the
Father’s friend.” One name of the god Rimmon is Mermer
(Akk.), and in Egyptian Mer-MER means the friend.
The Mahometan Arabs held Abram to be identical with Saturn,
and represented him in the Kaaba as an old man with .seven arrows,
or lots of destiny, in his hand.® The same figure with the seven
arrows was worshipped by the Arabs under the name of Hobal, who
was a form of Saturn. This is important to the genealogy of Abram,
because the Hebrew solar god as the father, was once the son of
the mother whose earliest form was Sut, Bar-Sutekh, Saturn, Sut-Renn,
or the Sabean Baal.
There was a temple dedicated to the god Rimmon in Damascus,
and the monarchs of Damascus were assimilated to this god, with
Rimmon in their names.
The name identifies the sun as the red (non, to be red), and weeping
' J?tt. ch. xvii. * Ch. Ixxxii. ® Ch. xvii.
* Ch. xli. 4 2 Kings, v. i8. ® xii. ii.
^ Gesenius, Mon. p. 453. * Movers, Ixxxvi.
An Egyptian Dynasty of Hebrew Deities Identified. 331
(Rem (Eg.), to weep).^ Adonairem is the weeping Adonai, or Tam-
muz, whose mourning was celebrated by the women of Israel.
We shall find that Rimrhon and Abram, who are both of Damascus,
represent a character of the same solar divinity, as the weeping,
crawling winter sun, called in the solar litanies Re.MI, the weeper, the
sun who as Af-Ra struggled through the Rem (Eg.), a name for the
gorge, throat, or passage. Rem, or Ram, is a name in Hebrew com¬
pounded with Adonai in Adonai-ram.^ The same name is also com¬
pounded with lah in the Hebrew proper name of Ramiah.® Thus
we have the god Rem, Egyptian Remi, identified with lah and
Adonai, and Adonai is Tammuz, the son of the mother, who became
the later Atum in the character of divine father of the son.
In Hebrew Rackam is the womb, and in the change of the name
Abram (from D“la^< to Dn"i3R), the Heth only needs the mappiq sign to
show us that Abraham is Abracham, the womb-father, hence the father
of multitudes. Abram can also be identified with Atum by means of
the legends.
In the Egyptian drawings the Af-Ra is pourtrayed as the father of
the multitudes of souls. He appears as the god who navigates the
lower heaven, and is represented in the act of begettal, revivifying the
mummies of the beings who await their resurrection, the natural
imagery being applied in expressing the eschatological ideas. As
such he is the Mam-Ra.
Abram is said to have been king of Damascus, where there was a
village at one time called the “ Habitation of Abram.” The Egyp¬
tian name of Damascus is Tamsakhu, or Tumsakhu, the shrine or
gate of Turn. The name of the city is said to have been taken from
King Damascus in honour of whom the Syrians consecrated the
sepulchre of his consort Arathis as a temple, and regarded her as a
godde.ss worthy of the most sacred worship.'* The goddess Arathis
is the Egyptian Erta, a cat-headed Deess, and therefore a form of
Pasht, who was the consort of Turn, and of whom he was re-born
as the son, Nefer-Tum, or Jesus (lu-su), in the Sakhu of Turn, the
Damascus in which Israel was to find the Rest or Peace personified
in lu-em-hept.'^
We shall likewise find the character of Remi, the Af-Ra, the sun
that crossed from the west, and struggled through the Ament, pour¬
trayed in the sufferings of Job.
This book was one of the last to yield up its secret to the com-
^parative method, the solar allegory has been so naturalized as to hide
its face beneath an almost impenetrable mask. The “ Open Sesame,”
‘ Ahram. Abraum is an English name for a reddish kind of clay. “ Abram-
coloured” is a phrase used by Shakespeare {Corioldfuis, ii. 3) which was changed
to AUBURN in the Folio of 1685. Abram and Auburn permute as two forms of
one word (see remn. Eg.) for a reddish colour.
■ I Kings, iv. 6. * Ezra, x. 25.
■' Nicolas of Damascus, Eusebius, Josephus and Justin, out of Trogus Pompeius.
' Zech ix. I.
332
A Book of the Beginnings.
however, was found at last in the name. There is often more in a
single word for the present purpose than can be found in any volume
of words. Tradition (Apokryphon of the Alex, version) mentions
the earlier name of Job as being 321 ' (Itu/SayS) who was an Edomite,'
one of the Kings of Edom who reigned before there were any kings of
Israel; the Vulgate and the Seventy also identify him as the hero of the
Book of Job. Fuerst gets out of the name, written 2 ix, the meaning
of the turning, returning, whence converted one. In Egyptian Bab
signifies to turn, circle, go round, revolve, also a hole, cavern, the pit;
in Talmudic Hebrew, BiB is the hollow, the pit. God is said to answer
Job “out of the whirlwind,” and “ Bab ” (Eg.) is the name of a whirl¬
wind as well as the void of the underworld. Au (Eg.) means to be
old, sad, and afflicted. The earlier form of Au is Af, answering to the
Hebrew I' in 22V, and Af is a name of the sun in the lower hemisphere,
or Bab, later Bau, the hole of the tomb. Af-bab, the sun of the lower
region, represents the Hebrew lav-bab (or lobab) and would denote the
sad, old, afflicted winter sun stripped of all his power and property, and
shorn of all his glory. “ Thou puttest thyself as a boundary, a limit
round about the very roots or lowermost reach of my feet,” is the sense
of Job (xiii. 27), where the A.V. sets him in the stocks ; and this language
is particularly appropriate to the sun in the netherworld. So read, lav-
bab is the equivalent of the Af-Ra, the sun that crawled (Af) through
the infernal region, where Satan the enemy, the accuser and tormenter,
as the Apophis, was supposed to treat and torture the poor old help¬
less sun as badly as he is permitted to do in the Hebrew scripture ;
only in the Egyptian there is no triad of talking tormentors.
The drama of Satan obtaining the divine permission to torment
and try the spirit of Job is suggested in Psalm cix., where we read
“ Set thou a wicked man over him, and let Satan (the adversary) stand
at his right hand ” to resist him. So Satan stood at the right hand to
resist Joshua. So Satan, as Sut, torments the sun-god in the Hades.
In the Ritual the sun and soul are identical, Here is the suffering,
tried, and tormented one.
“ It is the sun himself.
“ Save thou the Osiris from the god^ stealer of souls, annihilator oj
hearts, living off filth. The darkness is of Sekari; he has terrified by
prostrating. It is Sut; it is the slayer.
“ Oh Creator, dwelling in the bark (Khepri) forming his oivn body (or
forming his body eternally), save thou the Osiris from those who are
the guardians and judges. I do not sit in fear of them. Nothing of a
nature hateful to the gods has been done by me, because I am the Lord in
the great hall (that is, the judge himself). The Osiris goes purified
to the place of {re)birth ; he has been steeped in resin (Tahn) in the
place of preservation.
“ Kepri in his boat is the sun himself I ^
* Gen. x.wvi. 33.
• Ch. .xvii. Birch.
An Egyptian Dynasty of Hehrew Deities Identified. 333
Job is the same personification as Remi the weeper. His “ roarings
are poured out like the waters,” Miis afflictions are reproduced in a drama
of horrible physical suffering. The character of the Af-Ra is curiously
correct. “ My flesh is clothed with worms and clouds of dust.” “ I
have made my bed in the darkness; I have said to corruption, Thou
art my father ; to the worm. Thou art my mother.” “ I am a brother
to dragons, and a companion to owls. My skin is black upon me, and
my bones are burned with heat.” -
The Af-ra, as before said, is synonymous with the worm of dark¬
ness making its way through the earth. Af (Eg.), to squat, also
denotes the matter of corruption, the blood-substance, the flesh.
This clue enables us to comprehend the mixture of doctrine con¬
cerning the hereafter. Man dies and is ended, but Job lives and will
rise again ; he is the Af-Ra, the lav-bab, who completes the circle
and emerges from the Nuter-Kar. “ Man dieth and wasteth away,
yea, man giveth up the ghost, and where is he.? If a man die shall
he live ? ” Evidently not. “ Man lieth down, and riseth not, till the
heavens (are) no more, they shall not wake, nor be raised out of their
sleep.” ^ But the speaker is not a man. He is the solar personification
on whose transformation and renewal so much faith has been founded.
He will assuredly rise again. “ All the days of my appointed time
will I wait till my change come. Thou shalt call and I will answer
thee.” He asserts the resurrection for himself, whilst denying it for
man. This belongs only to the solar allegory. Also the other
speakers do not refer to the resurrection of man.
We are literally discovering the skeleton of mythology buried in
the body of eschatology, and here and there the bones come more
prominently into view.
For example, in the passage rendered “ I know that my Redeemer
liveth, and that He shall stand at the latter day upon the earth,”
the Redeemer is the or and the whole solar doctrine now
contended for is to be found in this Gavel, or Redeemer, when rightly
interpreted.
The Hebrew Gavel represents the Egyptian Khepr—the beetle¬
headed divinity who redeemed the dead by re-begetting them in the
underworld, corresponding to the grave or burial-place, which, in
Hebrew, is the Qeborah ; Arabic, Kabr ; Malayan, KUBUR ; Swahili,
KaburI; Hindustani, Kabr. Khepr symbolized becoming, he was
the sun of morning. In a papyrus in the Louvre it is said:—“The
majesty of this great god attains this region (the 12th of the sub¬
terranean world, corresponding to the 12th hour of night), where
utter darkness ends.”^ He transformed to rise again, and was
the god of that metamorphosis and resurrection promised to the
just. Khepr with folded wings symbolizes the metamorphosis, the
‘ iii. 24. ’ Ch. XXX. 28-30.
^ xiv. 12. ' Pienct, Essat, pp. 72-3.
334
A Book of the Beginnings.
transformation. Ptah-Khepr is said to fashion his FLESH anew. The
process is exhibited as the fecundation of the mummies of souls
awaiting their resurrection from the dead, and their change was the
ransom or redemptiom of the later phraseology, as in the Turkish
Kefk, an expiation, and Hindustani Kafara, a penance or expi¬
ation for sin. If we read the words of Job thus:—“I know that
Khepr liveth, he who is the eternal being, the re-erector, and that he
shall ultimately stand and be established, on the earth or the horizon,”
we recover the Egyptian doctrine of the book.
The identity of Khepr the transformer with Gavel the redeemer is
also shown by the cognate Chavel (^in), a name of the Talmudic
phoenix,^ which transformed itself by fire every 500 years, and arose
renewed from its ashes. This helps to realize the sense assigned to
the word Nekb (Eg. Nekf) in the passage “ yea, though calcined (like
the phoenix in the fire), yet shall I rise again.” The image is also used
by Job,^ “Then I said, I shall die in my nest, and I shall multiply my
days like the PHCENix” or ^in. Gal or Gavl is a frequent
epithet of God in Hebrew, as the deliverer or redeemer ; and this
identifies the deity at last with Khepr, the god of the solar resurrec¬
tion. But the Hebrews have not only the divinity of Khepr as God
and as doctrine, they have the beetle likewise by the name of Char-
gal (’?i“in),® literally Khepr, the circle-maker.'* The name answers to
the doctrine of Gilgal, or the on-rolling, and Khepr was the roller on
of his seed-ball, and thence of the sun and the soul. For the doctrine
of Khepr, the raiser up from the dead, is at the base of the Hebrew
Levirate, in which the living brother raised up seed to the dead one,
and was called the Gavel. Khepr signifies to assume the shape' of,
as the Gavel did of his brother; also to generate, and Gavel means
to perform the marriage duty, as the redeemer or Khepr.® This
doctrine of redemption was likewise applied in the Law of Moses,
where the man who had sold himself into slavery was ransomed or
redeemed by his kinsman as Gavel, Goel, or Khepr.
The sun that suffered and saved the world was considered to be
the true sun as Makheru, the perfect as Turn, the constant in all his
trials, the overcomer of the Apophis. Such is the character of Job
the righteous, true and perfect man and conqueror at last. Also as
the sun that rises again from his lowly state of loss and penury, he has
* Talmud, Ezekielos. ^ Ch. xxix. 18.
® It appears to me that the beetle Khepr is referred to by Isaiah (ii. 20): “ In that
day a man shall cast his idols of silver and his idols of gold, which they made for
him to worship, to the Chaphr (IBn) and to the rendered moles and bats.
But the images most probably represented the creatures they are to be thrown to,
and one of these is the Chaphr or Khepr, the digger of diggers. Chepsh (tJ'Sn)
is a Hebrew name for the beetle (Hab. ii. ii). The bat, according to Hor-Apollo
( *’• 53 )> is the symbol of a woman suckling and bringing up her children well. Its
name, Staakhmu (Eg.), shows it was a flying chimera, in allusion to its dual
nature.
'' Lev. xi. 22. ^ Ruth, iii. 13.
An Egyptian Dynasty of Hebrew Deities Identified. 335
restored to him twofold all that had been taken from him. That also
occurs only in the realm of myth. This view of the book will suggest
some new readings of the text and throw some light on the old.
The use of the word x’n for the flesh indicates the image of erection
and reproduction. This can be corroborated both in Hebrew and by
the Egyptian Shar, puberty and promise.^ The male emblem of Khem
and Mentu was the type of the sun of the resurrection, that is on the
horizon, and Khepr is the re-erector. Again, as solar god Job says,-
“ O that thou wouldst hide hie in the grave, that thou wouldst keep
me secret.” The word here used is Tzephen (ib^*)> meaning to cover,
cover closely, enclose, conceal, to be veiled, hidden, dark, to preserve
or keep. But the Hebrew terms derived from the organic root are
too abstract to convey the whole meaning.
See (Eg.) is bitumen or pitch used in sealing up the mummy, and
on the theory that the original was Egyptian, the sense is, “ O
that thou wouldst hide me in the grave, pitched and sealed as is the
mummy.” This could not be with the suffering god ; but he is here
made to envy the human mummy.
The Egyptian and Coptic calendar contains many relics of the
past. For example, the 17th of the month Hathor, the day on which
Osiris entered the Ark, is still marked in it as the first day of the
season for navigation in the Indian Ocean ! This calender will help
us to establish the mythological and solar nature of Job. We read
in it that on the first of the month Taht (Tout) Job took a warm
bath and was healed of his sores. This was the first day of the
Egyptian New Year, which remains the Coptic Noroz or New
Year’s day.®
Also, the calendar contains “Job’s Wednesday,” the next before
the Coptic Easter, and on this day many persons still wash themselves
with cold water and rub themselves with a creeping-plant called
Raaraa Eyoub or Ghabeyra on account of a tradition that Job
did this to obtain “restoration to health.” * This restoration belongs
to the sun of the equinox ; the other to the solstice or the beginning
of the Egyptian sacred year. These doubly identify Job with the
solar god who was first the Har-sun (Aten) of the north and south
and afterwards the Ra-sun (Atum) of the equinoctial heaven.
The mythical matter of the book has been recomposed and re¬
applied for human use. As in the Psalms however, the grandeur of
the writing is often the result of its indefiniteness, and the mental
mist which our ignorance of the mythology leaves us in is one great
cause of the magnificence. The solar theory may perhaps explain
why the reputed home of the patriarch Job in the “Holy Land”
is a kind of Mecca for negro pilgrimages.
' Cf. Gen. xvii. ii, and Ex. xxviii. 42. - Ch. xiv. 13.
® bgyptian Cale?idar, 1878, p. 21.
‘ Lane’s Egyptians^ v. 2, p. 222. Coptic Calettdar (1878), pp. 21, 24, 70.
36
A Book ok the Beginnings,
The Land of Uz or if rendered in accordance with the myth,
is named from the Egyptian Khepsh, or at least is represented by it.
With the Ayin hard, the Hebrew word is Gvz, an equivalent of
Khepsh. Khepsh is the hinder thigh, the Great Bear, the place in
the north where the sun suffered and died to be re-born, corre-
.<;ponding to the Meskar or Meskhen of the solar house.
The student will perceive how closely allied to the bewailings of Job
are the Lamentations of Jeremiah, who seems to be the figure of Jah as
Rcmi, the weeper, or Rcmiah, with the Jad prefixed. His lamentations
are essentially those of Rcmi the weeper, the suffering sun in Rem-Rem,
the place of weeping. “ I am the man that hath seen affliction by the
rod of his wrath. He hath led me and brought me into darkness.
My flesh and my skin hath he made old.” “ Mine eye runneth down
with rivers of water.” “Mine eye trickleth down and ceaseth not,
without any intermission.” “Waters flowed over my head.” ^ The
third chapter is an exact replica of the bewailings of Job. The
words, “ All ye that pass by, behold and see if there be any sorrow
like unto my sorrow,” are an express utterance of the suffering Remi.
In the person of Jeremiah, Remi is turned into the utterer of the
oracles of Jah.^ Remi-Jah is found elsewhere as Remi-Baal or
Jerombaal.
Sanchoniathon quotes the authority of the Jewish priest Jerom¬
baal, who was the servant of the god leuo.® If we translate Baal
by Jah, Jerombaal is Jeremiah. Jeremiah was considered a kind of
protecting genius to the people of Israel who was continually pleading
for them before the throne of God. Remi the weeper precedes the
Messiah Horus, and Jeremiah was also considered to be, like Elias, a
precursor of the Christ who was to .come. The Psalms of David like¬
wise give utterance to the wailings of Remi the weeper.
“ I am weary with my groaning ; all the night I make my bed to
swim; I water my couch with tears. Mine eye is consumed because
of grief”
“ I am a worm and no man,” ® corresponds to the sun that wound
its worm-like way through the earth or the depths.
Abram identifies himself in Genesis® with the character of the sun
of the netherworld, called the infertile sun of Anrutf, the barren
sterile region, in his complaint of being childless. This chapter
appears likewise to contain a relic of the genuine inythos in the
passages :—
“ And when the sun was going down a deep sleep fell upon,
Abram ; and, lo, an horror of great darkne.ss fell upon him. . . .
And it came to pass that when the sun went down, and it was dark,
behold a smoking furnace and a burning lamp that passed between
those ira.” ’’
Movers, 128.
■ Gen. XV. 12, 17.
An Egyptian Dynasty of Hebrew Deities Identified. 337
It is a picture of the sun-god going down into Egypt, the Khebt
of the celestial north, like Atum, as he sets from the land of life,
when Nu, the firmament, seeing in her son the Lord of Terror,
greatest of the terrible, setting from the land of life, becomes
obscured.' The smoking furnace and the lamp of fire are in accord¬
ance with the legends of Abram’s furnace. Also a smoking furnace
may be seen in the Egyptian planisphere, as the altar with its fire.’’^
Abram, in various traditions, is reported to have been cruelly per¬
secuted and cast into a fiery furnace by the Chaldeans, from which
he was saved by miracle. Lr means fire, and according to the
Vulgate rendering of II. Esdras, ix. 7, Abram was delivered from the
fire of the Chaldees, not from a city, and this belief or superstition,
that is an uninterpreted relic of mythology, is said to be general
among the Jews.
The Af-Ra was a god of solar fire, whose furnace was the Ament,
out of which flew the starry sparks. But Af is the earlier Kaf or
Kep (Eg.), which means heat, light, fermentation or fire. Hence fire,
in Maori, is kapura; in Assyrian gibil, a burning, and this agrees with
Khepr (Ptah), who was the fire-god. Kep modifies into Hep, and
we have the Greek Hephaestus, the fire-god and fashioner by fire.
Khepr-Ter and Terah were the fashioners by fire, and just as Kepr
modifies into Apr or Afr for fire, so does the Af-Ra follow Khepr-
Ra; and Abram is the son of Terah, associated with the furnace of
the lower sun, the parallel of Atum as the son of Khepr-Ptah, the
Egyptian Vulcan.
The first idea of fire or heat would be derived from the sun ; and
the sun below the horizon, where the fire burned all night to be re¬
produced at dawn, was the furnace from which Abram escaped. The
land of tix was the domain of Khepr-Ra, the beetle below the earth.
The connection of Abram with Saturn can be traced through the
crocodile-headed god, Sebek, or Kevekh, a son of the Typhonian
genitrix, whose name modified into Kak. When Amestris, the
spouse of Xerxes, sacrificed seven children to the god of darkness
and the infernal regions,^ the number identifies the rite with the
worship of this solar Sevekh, whose name signifies No. 7, and with
Kak, whose name denotes darkness. He was worshipped as the
ram-crocodile god at Ombos. There was a temple of Kak, built
by Amenhept-Hui in the time of Amenhept III., and in the district
of Kak. It is a very old name, as a King Kakau, of the second
dynasty, is assimilated to the ancient Kak, the sun of darkness.
Kak becomes Hak in the triad of Atum, Hu and Hak, and the
black god of Biban-el-Muluk brings on the name and character, as
lu or Au.
In the Book of Revelation^ there appears a lamb with seven horns
' Rit. ch. XV. ^ Drummond, CEdipus Judaicus^ PI. 2.
3 Herod, B. vii. 114. ■* Ch. v. 6.
VOL. 11 . Z
338
A Book of the Beginnings.
and seven eyes, who is represented in the character of the Lord of
Lords and King of Kings, receiving the worship of the four beasts,
the types of the four corners, and the four-and-twenty elders, the
twenty-four judges in the Babylonian astronomy, and of the host of
angels. In Egyptian, Sevekh is No. 7, and Sevekh is a form of
Sebek, who became the ram-headed god of the thirteenth dynasty.
The young ram is, of course, the lamb—the ram that was depicted
as a lamb in the Persian zodiac. It was shown in the first chapter
that a mother of the Sebekhepts was named Aaht-Abu, the abode
of the lamb. The Sebeks, therefore, adopted the lamb as their type
of the ram, which means that they worshipped the male divinity in
the form of the son of the mother; their cult in the solar, as in the
earlier Sabean stage, being that of the virgin mother and her child.
They were Typhonians because they rejected the fatherhood, and
continued the pre-monogamous mythological types.
The type of the Ammonians was the ram, as begetter ; the lamb
represented the unbegotten, or rather the self-begotten of the mother,
and not the son who proceeded from the father. Sebek, the ram¬
headed, was the lamb (Abu or Ab) who became the later lamb of
God as the type of sacrifice, just as the bull had previously been.
Further, there is a favourite terminal in the names of the Sebekhepts
of the thirteenth dynasty. It is that of Ab-Ra. We find in the
lists, Antu-abra, Her-abra, Nefcr-abra, Netem-abra, Saukh-abra,
Uah-abra ; Ab-ra being the sun, as the lamb, or Sebek-Ra, whose
name is synonymous with the number seven, Sebek or Sevekh
was the solar continuity of the earlier Sut of the dog-star in the
Typhonian regime. The seven (Sevekh) are to be found primarily
in the seven stars or spirits of the Great Bear, and the seven horns
and seven eyes of the lamb in Revelation are rightly identified with
the seven spirits sent forth into all the earth, who, in the Book of
Zechariah, are the seven eyes of Jehovah. The lamb, the hornless
type, as child of the mother alone, corresponds to the first Horus,
Har-pi-Khart, the dumb (Kart, silent) child, and the two are blended
in one image by Isaiah, in his portrait of the suffering Messiah.
“ He is brought as a lamb to the slaughter, and as a sheep before her
shearers is dumb, so he openeth not his mouth.” ^ In the form of
Har-pi-Khart he only points to his mouth. He represents the sun
born at the summer solstice, the God who descended and suffered
and died ; who in one myth is the blind Horus sitting solitary in his
darkness and blindness ; in another he is Kak (or Hak), who feels his
way through the darkness by the sense of touch ; in another it is the
Af-Ra, the crawling lower sun, the eel, worm, or snake ; and in another
it is Abram. Ab denotes the young sun-god, whose type was the
lamb ; and Rem (Eg.) the weeper, completes the title and identifies
the first Abram with the other forms of the solar god, who was born
‘ Ch. liii. 7.
An Egyptian Dynasty of HEBRE^v Deities Identified. 339
of the virgin mother, such as Aten, Sebek, Tammuz, and Duzi.
This was before the change of name. That change implies the
change from the son to the father: “ Thy name shall be called
Abraham, for a father of many nations have I made thee.”
The corresponding change was made in Egypt, when Aten, the .son
of the mother, was converted into Atum, the father, which was probably
in pre-monumental times. The clvinge is further illustrated by the
witness of the seven ewe lambs, as token of the covenant made at
the well of the Seven (Shebag or Sevekh), when Abram calls upon
the name of the everlasting God.^
The Abram of the first covenant represents the sun-god Aten, the
Har of both horizons considered to be the dual son of the mother.
He and Lot are the two Horusesof the two heavens. In this phase
Abram laments that he is not a father, and has only Eliezer of
Damascus, who is not his son, to be his heir. His condition corre¬
sponds to that of Ra, when the weary god complains that he cannot
go further without another to support him, whereupon Shu is given
to him by Nun to be his son and supporter. “Said by the Majesty
of Ra, I assemble there (in the fields of heaven), the multitudes that
they may celebrate thee, and there arose the multitudes.” ^
“And He (the Lord) brought him (Abram) forth abroad, and said,.
Look now toward Heaven and tell the stars, if thou be able to number
them; and he said unto him. So shall thy seed be.”
“In that same day the Lord made a covenant with Abram.”'*
The result of this covenant is that a son is given to Abram in the
person of Ishmael. In the Egyptian mythos Shu is given to Ra as
his first son ; in the Hebrew version, Ishmael is given to Abram.
Shu, in the dual form, is either Ma-Shu or Shu-Ma ; a name of the
Pool of the Two Truths, and Shu-ma-el is an equivalent for the name
of Abram’s first son, called Ishmael, born of Agar. “ Which things
are an allegory,” says Paul, “ for these are the two covenants, and this
Agar is Mount Sinai.” ® We have identified Shu with Mount Sinai
and the first covenant of the two tables which were broken and
superseded, and Shu-ma-el is identified by Paul as the son of the first
covenant, the star-son who preceded the solar son just as Ishmael
precedes Isaac. Under the second covenant Isaac is born. He is
the solar son, and second of the triad into which the solar god trans¬
forms. Agar has the name of the Akar, the hinder part, the north,
where Shu is the supporter of the nocturnal heaven. Thus the first
covenant of Abram answers to the first creation of the sun-god, in
which Shu is called Shu-si-Ra, and in the second covenant the father¬
hood is established in the person of Abraham as it was in the person
of Atum.
1 Gen. xxi. 28-33. Pk P- 4 i- ' Gen. xv. 5.
* Ch. XV. 18. Gal. iv. 24, 25.
Z 2
340
A Book of the Beginnings
By means of Makedo,^ the wolf-type of Sut, and Makai, the
crocodile-type, we are able to establish the Typhonian link be¬
tween Sut and Sevekh, and as Sevekh septiformis is identifiable
with the lamb, and this was a type of the old Sebek, or Kebek, who
became the solar Kak, the sun of darkness, and as this is in each
case the true Hebrew line of the divine descent from the genitrix to
the star-son, the Sabean fire-god, and thence to the solar sonship, and
finally to the solar fatherhood, we are now in a position to trace the
gods of Israel in a connected series.
In the beginning was the genitrix, Jehovah, who bore the first child
in heaven, and was worshipped as the one and seven, Jehovah-Elohim.
The son appears as Seth, the son of Chavvah, in one form of the
mythos, and as the manifester of the seven, who are the Elohim under
one type, and the patriarchs under another,
Sut also appears in the person of Melchizedec. Sut, the first son
of the mother, the star-god Bar, or Baal, was the primordial Messiah
and Anush of mythology; the first male manifester in heaven under
the type of the dog-star, and Melchizedec is acknowledged to be the
original type of the Messiah in Israel. He is the establisher of the
order of the Messiahship in the Hebrew cult, just as Sut, or Sutekh,
is the first announcer in heaven. The Messiah-Son in the Psalms
is after the order of Melchizedec. Also the Christ of the Epistle to
the Hebrews is a Messiah after the order of Melchizedec. Thus the
priesthood of Christ is identified with the Messiahship of Melchizedec,
the Hebrew form of Sutekh, the Sut of Egypt, who was phenomenally
the first manifester and announcer of time in the heavens as the
dog-star, son of Typhon, the goddess of the Great Bear, Sut was
cast out of Egypt, together with his worshippers, as the unclean.
He retained the good character for a while in Israel, yet it was known
in after times that, as Melchizedec, he was of an unclean origin, and
by degrees the good Sut, the earliest Prince of Peace, became the
Moloch, the Tzud, Adversary, Satan and Devil of the later theology.
“Melchizedec,” say the Jews, was, “in our third tradition, born of
unclean parents.” “ Melchizedec w^as born of unclean parentage.”^
According to Epiphanius,^ the mother of Melchizedec was Asteria or
Ashtaroth, the Astarte, who is the Syrian mother of Sutekh, This
is sufficient to identify him with the Sutekh of the Khita, the Sydik
of Phoenicia, the Sut of Egypt, son of the unclean Typhon. Also
both characters meet—the good and the evil Sutekh—in Psalm, cix.
In the Hebrew traditions this Psalm is assigned to Melchizedec,® the
ruler of unclean origin, that of Sut, the child of Typhon, who in the
later cult of both Jews and Egyptians was turned into Satan. This
change in the status of Sutekh, or Melchizedec, will explain why the
^ Diod. i. i8. 2 cx. 4.
! Senens. lib. v., Annot, xc. ^ Hares, 55—67.
5 Calmet, “Psalms.” ’ » /
An Egyptian Dynasty of Hebrew Deities Identified. 341
Psalm is associated with the name of the Typhonian Messiah, who
was degraded into the Satan and adversary of souls. Sut, or Satan,
appears by name in the Psalm assigned to Melchizedec, and it is said
of him, “ Let Satan stand at his right hand,” as the typical adver¬
sary, exactly the same as the character assigned to Sut, the accuser
and catcher of souls in the Ritual.
There is a proper name in the Book of Ezra^ lu-TZEDlQ, or
rendered IwcreSe;^ by the Seventy. This also contains the duality
(lu. Eg.) of Sutekh, which is pourtrayed, in the double Sut as
Sut-Har, Sut-Nubti, or the double Anubis, founded on Sut.
The most ancient worship of the mother and son in the Sabean form
is that denounced by Amos as continued in the wilderness, where the
Israelites made to themselves and worshipped the god of a certain
star—probably the eight-rayed star—of Sikkuth and Kivan. These
are undoubtedly the duad of the mother and son, identical with
Astarte and Sutekh, Chavvah and Seth, the Carthaginian Cailes-
TIS and SiCH/EUS, the duad which, in the stellar form, constituted
the Sut-Typhon of Egypt.
The god Sikkuth, Greek St/eur?;?, typified the emasculated or cas¬
trated divinity, who was the Croot or nna of mythology, otherwise
the Child. The Seki ('dd) is the castrated one. In the north of
England the castrated bull is still called a Seg. Usukkath (Ass.)
means to cut, to wound sacrificially ; SUKHAT (Eg.) to cut, wound
as a sacrifice. In English, sacrificing is a name for scarifying ; and
cutting the flesh was a sacred mode of memorizing, extending to
castration in the most fanatical phase of circumcision. The identity
of the male organ and the memorial under the name of Zakar,
which likewise means to cut, imprint, and cause to remember, is
derived from early ideas of sacrifice. The Hebrew name for sacrifice,
as the meat-offering of remembrance, Azkerah (niDix) is derivable from
As (Eg.), sacrifice, and Kar, the male power and property ; expressed
by Kariu for the testes, the seed that was passed through the fire to
Moloch. The sinking sun was represented as being in this emas¬
culated condition, and those who made themselves eunuchs were
assimilating their condition to his; and to be Kart or CUT,
literally Gelt, was to become like this divine child of the virgin
mother. The “ reproach of Egypt ” consisted of this kind of circum¬
cision. The character of the emasculated, or unvirile sun-god was
still continued in Ptah-SEKARI, and the mutilated Osiris, after the
eunuch-making had been repudiated by the Egyptians. This circum¬
cision is denoted by the word ejm, which means disgrace and shame ;
itSs applied to being violated and deflowered, stripped of honour,
made naked, divested, to cut into, to pull or pluck the fruit, to be
made desolate, an object of scorn, all of which meanings fit the
eunuch. The word Cherp (in Egyptian Kherp), means the first
• Ch. iii. 2.
A Book of the Beginnings.
342
fruits, to consecrate, pay homage ; and the first kind of circumcision
was a dedication of the first-fruits of the male at the shrine of the
virgin mother and child, which was one way of passing, the seed
through the fire to Moloch 4
The Hebrew modifies into riN, and the Eth of Sikkuth and
Kivan, as before suggested, represents the Aft (Eg.) as the abode,
couch, or ark of the four corners which bears the name of the
Typhonian genitrix. In that case the Eth (Aft) would denote the port¬
able shrine, and Sikkuth, the child-god, as the Aft or Apt, was the crib
or cradle, a form of the Meskhen, Hebrew Mishkan, the tabernacle of
the mother and child, the divine duad, also represented by the branch
and pot of manna. The meaning of Amos is : “Ye have carried the
tabernacle of Sikkuth, your Moloch, and Kivan,” the genitrix, whose
particular star was Ursa Major, the star of Moloch and Kivan, or of
Sut-Typhon. Moloch is commonly identified with Saturn, who is the
planetary type of Sut; but the first Moloch was Bar-Sut, the Moloch-
Bar, who became the Roman god Mulciber (or Mulkiber), who is
identified with the element of fire. Kivan, or Kun, was a form of
Taurt or Taur-Mut, the oldest mother continued under the serpent
type. The serpent is an especial symbol of the great mother. The
two truths, assigned to her from the first, are written with two
serpents. These are the mother’s hieroglyphics in her two characters
of the virgin and the gestator. The two serpents form the Urt crown
of life, or rather of gestation and maternity. The serpent erected on
the cross-pole, the stauros, is found in the form of an Egyptian
standard crowned with the serpent-goddess Rennut, a type of the
Two Truths. She is mounted on a Tau cross, and wears the double
crown on her head ; the standard is the sign of the two lands.'^
Rennut (as Renen) means the virgin, and she is also the
goddess of harvest—that is, of the two periods of pubescence
and parturition. Hefa is the name of the great serpent of
life, and Hefa (or Kefa) is identical with the Hebrew Jehovah
and Kivan, who were worshipped in the typical wilderness, one
of whose emblems was the serpent of fire. Fire that vivifies is an
Egyptian term for the element represented by the serpent of life,
the Hefa; the other of the two primal elements being water. This was
the serpent called the Nachash, that is the serpent Nak on the Ash,
the tree of life—the same dual figure as that of the serpent twined
round the tree which has so many variants. “ The Lord said unto
Moses, Make thee a seraph ; ” rendered “a fiery serpent.” “Make
thee a burning,” says the Targum of Onkelos, “ and uplift it on an
ensign ” (or standard). In Egyptian Serf signifies a flame and a
burning. Ref is the serpent or reptile.
The element of fire, the fire that vivifies, was represented by the
goddess Heh, who is the serpent. She is designated “ Ar-ENTI-
* Lev. xviii. 21.
' Sharpe, Bible Texts, p. 47.
An Egyptian Dynasty of Hebrew Deities Identified. 343
TEM-UN,” or the “making of existences (invisible), creator of being
(visible).” ^ She makes invisible existence become the visible being.
Hell is a modified form of Hefah, whence the Hefa serpent of
life, and this is the Hebrew (n'n) to live, exist, breathe, existence.
Hih is likewise modified from Hevah (nin'), the Hebrew Jehovah,
whose name denotes the being, existing, the one who calls into
existence, the one whose essence is revealed in becoming, the
first sign of which, as when the mother quickened, or the living
breathed, was the breath of life. The title of Heh, as the maker of
existences visible, which had been hitherto invisible, with breathing
and heaving for the type of visibility, is the fundamental signification
of n'n, niPi, nns and TalmudL san. The Egyptian goddess, Heh,
earlier Kefa, is the Hebrew genitrix, creatoress, serpent-woman,
Chavvah, or Eve, and the feminine Jehovah ; and Heh is the serpent
goddess, the serpent of life, of breath, of fire, of heaving along. For
Hefa (Eg.) means to heave; like the caterpillar and snake, with that
amazing self-motion without ordinary members which so fascinated
the primitive mind. Thus we can also identify the female Jehovah
by the goddesses Heh and Rennut, whose portraits are extant, as the
divine genitrix worshipped in the wilderness, and whose type in the
serpent form was there looked up to as the image of life itself. This
was the Serpent of Tum-Ankh at Pithom, who was served by the two
young girls, the sisters Urti.
One of the most perfect mirrors of the past is to be found in words,
and their modifications supply us with means of measuring the stages
travelled. The mythology of Israel begins with the cult of Kefa, or
Kevah (the terminal is not in question), the Typhonian genitrix, who,
as the mother of Sut or Seth, is also Chavvah. Kef modifies into
Hef, and Hevah into Heh.
The worshippers came out of Egypt, and there is a passage called
the wilderness. Here we find the genitrix is exalted under the
serpent type. Philology registers the change. Kefa becomes Hefa,
the serpent of life, and Heh the serpent-goddess. We now know that
on this line of language the Hippopotamus-crocodile type was earlier
than the serpent Hefa or-Heh, and the change corresponds exactly
to the change in Israel from the worship in Khept (Egypt) to that in
the wilderness. The divinity was the same; that is, it was still the
genitrix, howsoever the types may be changed. This is shown by
the image of Kivan and Moloch, who are identified as Sut-Typhon ;
that is, the mother and son ; the Sabean mother and son, who passed
into the lunar phase as Hes-Taurt, or Astarte and Sutekh. It is
also shown by the manna. They fed on the manna during the whole
sojourn in the wilderness. This, read typically, means that the children
of Israel were suckled by Menat, or Menkat (Eg.), the wet-nurse,
who appears in Israel, by name and nature, as Deborah, called the
‘ Wilkinson, PI. 64. Denkmiiler, K. no. 2. Lepsiiis, Gods of the four elements.
344
A Book of the Beginnings.
Minqath (npj'O), the wet-nurse of Rebekah, and who was primally^ the
Deborah above, or Shadai, the suckler. The manna was emblematic
of the feminine reckoning and rule, and the angels’ food supplied by
the genitrix from the Gynceceinn above to the children below.
The present writer has yet to discuss the various values of the Kh
sign (Sieve), as a terminal of Sefekh, the name of the goddess and the
number seven.
There must have been a feminine Khevekh who was the original of
Sefekh, the consort of Taht. The connecting link may be found in
Hathor. The crocodile, Sevekh, is a type of the Typhonian genitrix,
and this, in the earliest spelling, is Khevekh. Hathor is called the
hippopotamus-goddess, the directress (Cf. the Chinese directors, the
seven stars), the feminine Sebek in An,2 and is thus doubly iden¬
tified as a form of the goddess of the seven stars, the old Kefa of
Khepsh, the celestial Kflsh or ^Ethiopia. The Crocodile is the secon¬
dary form of the hippopotamus-goddess ; and Kev-EKH, later Sev-EKH,
denotes a secondary form of Kev or Sef. This value of the EKH was
deposited in Kl for the second, another, one more. The child (Khe)
is also second to the mother.
Sefekh is the later type, in relation to the moon, of her who was
first in relation to the seven stars. Sefekh thus equates with Hes-
Taurt, who is the second, the cow type and lunar form of Taurt or
Kefa, of the Great Bear. Both Hathor and Sefekh are associated with
Taht, the lord of the eighth region. Hathor-Sebek is Hathor-
Sefekh; both are bringers-on of the Typhonian genitrix, and Hathor
was continued in lusaas, as a solar goddess, the consort of Atum, and
bringer-forth of the lu-sif of On.
Hathor-Iusaas, of the great temple of the lu at On, was the mother
of the Jewish Joseph, the lu-sif in Egyptian. Atum, in the lower
world, was Kak in Kheb, or Kak-Kheb, the father of the lu-sif,
called lu-em-hept, and the original of Jacob. In this temple the
writings of Taht were deposited, which contained the origines of the
Hebrew mythology and Scriptures, and from thence the deities and
the sacred records were carried forth together.
The peculiarity of the cult of Atum at On was its continuity of
the Typhonian tenets and types. First the genitrix, in her Sabean
phase, was Taurt, or Typhon, who bore the son as Sut. Next she
was continued in the lunar phase as Hathor (and Hes-Taurt), who
bore the child as Taht, as may be seen in the Ritual (ch, Ixxx.); and
lastly, she was personated as lusaas, the WIFE of Atum, called the
FATHER-god of On, and the genitrix, as mother of the young sun-
god lusif, or lusu, the Egyptian Joseph and Jesus in one.
All three of these phases were followed by the “ mixed multitude "
that came out of Egypt; hence the pulling apart and the diversity in
after times ; the worship of the golden calf, of Kivan and Sikkuth
’ Gen. X.XXV. 8. 2 Rosel. Mon. da. C. 58.
An Egyptian Dynasty of Hebrew Deities Identified. 345
and the backslidings of Ephraim. Hence, also, the prayers of the
“ prophets ” entreating the people to worship GOD THE FATHER, who
was Atum in On, or in the Sakhu of Turn—Damascus—and their
exaltation of the son in whom all was to be summed, and who was
lu-em-hcpt, the peace, the rest, the healer, and renewer for ever, the
second or spiritual Adam (Atum), known in Egypt as Jesus, just as
he is set forth in the preaching of Paul.
Thus the phenomenal origin and descent of the male divinity can be
more or less traced from the genitrix Jehovah, goddess of the seven
stars, whose son as a star-god. is Sut, the Hebrew Elyon, and as a
solar god Kebekh, or Sevekh. Sut in Israel is also Seth, the son of
Chavvah ; but El-Shadai is probably a form of the solar son (A1
or El) of the mother who came from herself; and therefore on the
Typhonian line of descent he would represent Kebek, whose name
modifies into Kak, and finally into Jah.
On the monuments there is a dual-natured god with the head of
Sut one way and of Horus the other; this is Sut-Har, with the heads
of the ass and the hawk. He is likewise represented as Sut-Nubti,
the double announcer, who blends the Sun and Sirius in one dual
type (after the manner of the Sabean double Anubis). We have the
same combination in the British Arthur. As the companion of the
seven in the ark who are saved from the deluge, and enclosed in Caer
Sidi, he can be identified with Sut, the companion of the seven stars,
which represented Typhon, and with Seth, who follows the seven
patriarchs of the first Genealogical List ; he too passes into a solar
god of the twelve zodiacal signs. Sut-Har unites the star-son and
solar-son of the ancient genitrix on the way to becoming the solar
Har-Makhu, the double Horus of the two horizons, still as the son of
the mother alone.
The same combination is more or less apparent in the Akkadian
and Assyrian mythology, and in the character of the ancient god
Bar or Bilgi. M. Lenormant has shown that in the Akkadian magic
books Idzubar is identified with Bar or Bilgi, the fire-god, whose
name is rendered by “ the fire of the rushes,” which was not the solar
fire. He is the fire of the month Ab, named in Akkadian as the fire
that makes fire.^ Now the fire of that month (July) belonged to the
dog-star, who was the Egyptian Bar, whence we connect the Assyrian
Bar and Akkadian Bil-gi with Bar-Sutekh. Bar (Eg.) has the mean¬
ing of fervour, fervency, ebullition. In the Assyrian renderings of
the Akkadian hymns Bar is sometimes identified with or likened to
Nebo, who, we shall attempt to show, was the Egyptian announcer
Nub, or Anubis, the earliest form of Mercury.^ This combination of
Sut-Har, Sut-Nubti, founded phenomenally on the Sun and Sirius
as gods of time, or the god of twin-time, expressed by the name of
Sebti (Sothis), supplies the origin of a Jah-Nehsi, in Israel, on the
^ Chaldean Magic, p. i88. Eng. Tr.
346 A Book of the Beginnings.
Typhonian line of descent. By which is meant that the god, whether
Sabean merely, as Sut, or .solar, is still considered to be the son of the
mother only, and born of the hinder quarter in the north. El-Shadai,
so the present writer considers, is the same .solar son of the mother
as Jah; there being in this case two versions of the one myth rather
than a development from the god of Abram to the god of Moses.
The African mintage of the earliest current coin of the male
divinity is manifest for ever in the image and hue of the black god of
the negroes, Sut-Nahsi. The black Sut was continued in Sut of
Ombos, named Sut-Nubti, and in Har-Sut, with the black type
represented by the black bird. At Ombos we can identify the black
Sut with Sebek, the crocodile-headed type. Sebek was the earlier
Kebekh, that is, according to the present reading, the Khe (child) of
Kheb, and therefore the son of Kheb, the genitrix. The name of
Kheb modified into Seb, as Khebti did into Sebti, the dual form, or
the duplicator of Seb, i.e. of time, represented at first by the dog-star.
The black god was continued in the crocodile of darkness, Khebekh,
Sevekh, or Sebek, and Khebekh modifies into Kak as the solar god
of darkness, in which shape he re-emerges as one of the Turn triad,
further abraded in the names of Hak and Ka, Jach, or Jah. To this
origin in the negro god, and this line of descent through the black
star-god, the black-and-golden Sun-and-Sirius god, and the black
god who was the sun of the darkness, the Typhonians remained
devoutly attached, no matter whether they worshipped Sut-Nahsi in
Nubia, or Sutekh in Syria, or Kak in the temple and district of Kak,
or Au, the black god of Biban-el-Muluk, or Jah in Israel. And
although the deity changed as the representative of phenomena and
type of time, this persistence on one line gives a look of Monotheism
to the cult; more especially as the Typhonians start at first, and
preserve to the last, the line of direct descent from the motherhood.
Their single god is such only as the child of the virgin mother. Sut,
Sutekh, Bar, Khebekh, Har, are all names of the child of her who
gave birth to the boy. They remained true to the natural beginning
in physical phenomena, whilst the Osirians and Ammonians went on
reforming on the line of the fatherhood. When the fatherhood was
introduced at length in the Turn cult, it is Kak (Hak), the one born
of the virgin, the descending, dying sun that heads the triad for the
Typhonians ; and this is the god Jah of the Hebrews, the god of
darkness, the black divinity, who becomes the black lu, the son of
Atum, and finally the black Jesus of the Christian cult, the son of the
Virgin Mother in the Romish Church, as in the pre-monogamous
'worship of the Africans.
Now in the passage ^ where Moses asks for the name of the deity,
that he may announce it to the people, he is told to say that Jah or
Eyah has sent him to them. The form of the phrasing implies a
^ Ex. iii. 14,15.
An Egyptian Dynasty of Hebrew Deities Identified. 347
proper name, and this must determine the sense of the previous
announcement, “ Eyah Ashar Eyah.” Rabbis Jchuda and Ibn
Ezra both interpret the mns x'n n'nx as meaning the proper name
of the Divinity. The proper name intended, however, cannot be
Jehovah, according to the very plain statement of the text.
As before .said, the present writer sees in this announcement the
elevation of the young god Adon (the Aten of Egypt) into the Ashar,
or husband, as the type of a god having the character of the begetter.
For this is the god of a new circumcision under Joshua, as a rite of
reproduction and a protest against the worship of Sik’kuth, the cas-
trator. By this same rite we can identify El-Shadai, the god of
Abram, who also alternates with Jah in the Psalms, as the same god
in Israel (and as Ashar-El) whom Moses announces and Joshua
serves. El-Shadai also changes the name of Abram, which had been
the type of the sonship under the motherhood alone, the same as
Rem or Rimmon, Tammuz, Sikkuth, and Adon, to Abraham, and
promotes him to the fatherhood. So in the Egyptian mythology,
Atum, who is designated the duplicate of Atcn,‘ was elevated to the
fatherhood of the gods and men, whereas Aten or Adon was the son
of the genitrix before the fatherhood was founded. The child of the
womb, as Abram, becomes the father of the womb, as Abraham.
This will give an obvious interpretation to the Haggadistic legend
which relates that Abraham possessed a precious stone; this he
sacredly preserved, and wore it all his life, but when he died God
took the stone and hung it on the sun.
The later Hebrew writers make most painful endeavours to estab¬
lish the fatherhood on a physical basis, and irately repudiate the
child, the impubescent God, who as the Khart, the croot, the nns,
could neither be the husband of the genitrix nor the begetter of his
people. It happens that in Hebrew there is one word for the male
sex and a memorial, ist, and both meanings have to be taken together
at times to do justice to the passage.^ The Lord, his Zachar,® is thus
a proclamation of the masculine fatherhood, in opposition to the
worship of Ephraim, who bowed the knee to the virgin, widow or
Zonah, and dandled the child-god like any devout Mariolator. The
language of Hosea concerning Ephraim cannot be understood apart
from this past of Israel and the mythological origines. Ephraim was
a typical name used as a periphrasis for the ten tribes, the original
Isharim, whose cult was feminine from the first. The name dates
‘from the Typhonian genitrix and the north. Har-Ephraim is called
the Northerly Mountain of Palestine, and Khebt was the north. The
^goddess of the north is specially Identified in the Jehovah-Aloah (or
Alah) of the Ephraimite version. Eph is a modified Keph, as Eph, to
bake, is from Kafn (Eg.) an oven. Thus Ephraim denotes Kephraim,
and comes from the mother Keph, who personified the birthplace in
‘ Stele of the Excommunication. * Cf. Is. Ivii. 8. ^ Hos. xii. 5.
A Book of the Beginnings.
348
the north, the celestial Khebt or Egypt. It was here that Ephraim
remained in his worship. His were the idols of Egypt, the Baalim,
Sut-Typhon ; he served the old Zonah, whose images were the Aseb,
the dove, the heifer, and the calf of Samaria. Figuratively he still
dwelt in Egypt, and literally did dwell in the Egypt of mythology.
He had slidden back as a back-sliding heifer after the Lord had
brought them forth as the husband and male God of Israel.
“ They shall not dwell in Adon’s land,” nor sit at Adon’s feast.
“ Egypt shall gather them up; Memphis shall bury them.” They
were to be interred with Egypt’s dead. This is entirely metaphorical
and belongs to the celestial allegory, by which alone it can be read.^
This Egypt, or Khebt, was in the heaven of the seven stars, the
ten tribes and seventy divisions of the earliest formation. The Flood
of Noah is the end of a period; in fact, it is the termination of two
previous periods and reckonings which are extant for us in the two
lists of patriarchs, the seven ending with Seth, and the ten ending
with Noah. The first heaven of the Elohim and Jehovah was after¬
wards mapped out in the ten-seventy divisions of the seventy princes,
watchers, elders, or shepherds, for the seventy of many names have
only one origin in phenomena.
Apollonius Molon, a native of Caria, who in his time was held in
great repute at Rhodes and Rome, and who is attacked by Josephus
as one of those who forged lies because he was hostile to the Jews,
and gave other versions of their fables,^ relates that “after the Flood,”
Man (Adam or Edom) was driven forth with his sons from the
primeval home in Armenia, and they moved on gradually through
the sandy wastes to the then uninhabited mountain district of Syria.
This migration took place three generations prior to Abraham, the
wise, whose name signifies father’s friend. He had two sons, one by
an Egyptian wife, the patriarch of the twelve Arab princes; the other,
named Gelos (or Laughter), by a native woman. Gelos had eleven
sons ; and a twelfth, Joseph, from whom the third (of the patriarchs),
Moses, is descended. This is quoted by Alexander Polyhistor, the
learned freedman and friend of Scylla.^ In this version it is the
Laugher, Gelos, i.e. Isaac, who is the father of the twelve. Nor does
it matter, as mythology, which of the solar triad is considered lord of
the twelve signs, whether it be Jacob as the lower sun, or Isaac as the
upper; Atum as Kak, or as Hu. In all likelihood this is a directly
Phoenician rendering of the myth, not borrowed from the Hebrews.
In this version there are but three generations between the Deluge
and Abram ; in the Hebrew there are ten, those of Noah, Shem,
‘ In tracing the origines and the mythological allusions, the present writer does
not enter into their local or later application; he is only concerned with the
Myth. In this instance Memphis is used as a type-name for the dwellings of the
dead, and it suggests a possible derivation of the name from Mem (Eg.), the dead
{Mena also denotes death), and Pa, the city or habitation.
^ Against Apion, ii. 7. . 3 Euseb., Preep. Evang., ix. 19.
An Egyptian Dynasty of Hebrew Deities Identified. 349
Arphaxed, Salah, Eber, Peleg, Reu, Serug, Nahor, and Terah, which
is the division by ten of the celestial allegory, and exactly the same
as the ten patriarchs who were before the Flood. After the Deluge
the “ families of the sons of Noah ” are named and numbered “ after
their generations, in their nations, and by these were the nations
divided in the earth after the Flood,” And the number of nations into
which the new world is partitioned is seventy-two ; the number of
duodecans into which the solar zodiac was divided. The solar triad
represented by Shem, Ham, and Japhet is repeated in Abram,
Isaac, and Jacob, another version of the same myth, in which the
ten tribes pass into the twelve, in correspondence with the seventy
divisions passing into the seventy-two.
That which followed the Hood of Noah is also described as occur¬
ring under Abram, who is directly connected with the world before
the Flood and the primeval home in the north, the heaven of the
Great Bear. For Abram is called by Isaiah the Righteous, from (mTD)
Mizarach. Now although this became a name of the mount in the
East, the solar Tser of the horizon, it belonged primarily to the Mitzar
of the north, where we find Mitzraim,' and identify it with the birthplace
by aid of the star Mizar in the tail, the Mest-ru of the Great Bear.
The two forms of the mount are referred to by Paul, The “ coming
out” of Abram as the solar god, and the establishment of the triad,
is nothing more than a representation of that system of the heavens
which followed the end of the stellar regime of the Great Bear, the
instituting of the solar triad, and the luni-solar reckoning, which
was established under Atum, the equinoctial sun, and also under
Noah and Abram. This triad is repeated in the Hebrew fragments.
It follows the Flood in the shape of Shem, Ham, and Japhet, and is
equivalent to the three generations mentioned by Apollonius Molon
as coming between the Flood and Abraham. The various versions
of the same subject meet and mingle as mythology.
Now the persistent traditional number of Jacob’s family, his children
and grandchildren, including himself, is seventy. “All the souls of
the house of Jacob which came into Egypt (were) threescore and
ten.” ^ All these souls, says the record, came into Egypt with Jacob ;®
and these were exclusive of his sons’ wives, who are omitted from
the reckoning. It is now claimed that the seventy belong to the
celestial allegory, and are no other than the seventy princes of the
heavens, here called Mitzraim, because they belong to the chart of
the Great Bear, and the mapping out by seven and ten and seventy
which preceded the solar zodiac.
They are synonymous with the seventy elders who judged the
people of Israel, under Moses in Jeshurun of the ten and the seventy
divisions of the heavens. In the mapping out of the heavens, or
the separating of the sons of Adam, by Elyon, and the setting of the
^ Job, xxxvii. 9. * Gen. xlvi. 27. 3 V. 26.
350
A Book of the Beginnings.
boundaries of the people according to the number of the sons of El/
this is the division of the ten (the Isharim) into the seventy, which
preceded the final chart made by Moses in which the twelve tribes
are established and blessed as his latest act in life.^ There were
ten patriarchs who followed the earlier seven, and these correspond
to the ten divisions that followed the seven, which were again
followed by the seventy. All these preceded the twelve divisions
of the solar zodiac.
There were ten tribes of the Apocrypha who went forth to “ keep
the statutes, which they never kept in their own land.” ® This iden¬
tifies them with the time-keepers, the disposers, the interpreters of
the heavens, who were deposed in favour of the later and truer
watchers, when it was discovered that stellar time differed from soli-
lunar time. They went forth into a region called Arsareth, to dwell
there until the latter time, when they are to return again, and the
waters are to divide once more for their passage through. The ten
tribes who were carried away prisoners in the time of Oshea were the
ten of the time when Joshua was yet known as Oshea, before his
name was changed as the supporter of the sun-god, Jah.
In the extract from the writings of Nicolaus of Damascus, pre¬
served by Trogus Pompeius, and quoted by Justinus, the sons of
Jacob are ten in number, not twelve. The Jews, runs the account,
derive their origin from Damascus, whence Queen Semiramis sprang.
Damascus was the first king; after him Azelus, Adores, Abraham,
and Israhel were kings. But a more prosperous family of ten sons
made Israhel more famous than any of his ancestors. Having divided
his kingdom in consequence into ten governments, he committed
them to his ten sons, and called the whole people Jews.
Moses, the lawgiver, was “king in Jeshurun, when the heads of
the people (and) the tribes of Israel were gathered together.” ® This
applies to the first foundation of the tribes, which were ten in
number, and belonged to the seventy divisions of Israel in Egypt.
The first children of Israel, or the Isharhim, as they are likewise
called, were the ten tribes of the ten divisions in the celestial circle,
and that Jeshurun which was the heaven of the reckoning by
ten. Jeshurun may be read as the region of Jeshur, or the little
Jeshur in relation to the ten tribes of the lesser Israel. In the Norse
mythology the Asar are twelve in number, the twelve gods of the
twelve signs, and the ten were followed by the twelve in the Hebrew
mythos.
Here is another illustration of Jeshurun being the heaven of the
seven, ten, and seventy. Gashurun (jnsj*!;) 's the name of a measure
consisting of the tenth part of an ephah. The ephah is Egyptian
as the Hept, and Hept signifies number seven. Thus Gashurun is the
! ■ Deut. xxxiii. ^ 2 Es. xiii. 42.
Cory’s A 7 ict. Frag. Ed. 1876. pp. 78—9. Deut. xxxiii. 5.
An Egyptian Dynasty of Hebrew Deities Identified. 351
seventieth in one form of measure, and Jeshurun, according to the
present reading, is the measure of the seventy. It has already been
shown how the Ephah is related to the number seventy-two. The
change from the ten to the twelve tribes is pourtrayed in what is termed
the “ Blessing of Moses ; ” ^ he who had been king of the ten tribes
now constitutes and blesses the twelve. “ Moses commanded us a
law, (even) the inheritance of the congregation of Jacob,” he who
had been king in Jeshurun. Previous to his death he is here repre¬
sented as establishing and describing the twelve tribes, which may be
easily identified with the twelve signs, the congregation of Jacob,
and leaving it as an inheritance to the people of Israel, whose deity
is the god of Jeshurun, now as Jah-Adonai; he who rideth on the
heavens—traverses the circle jf the signs—in their help and by the
name of Jah.^ It seems to follow that the divine name of Israel or
Isarel (in Phoenician) is derived from that of the god (El) of the
Isar or Asar, as the ten-total. It is true that Ashar for number ten
is written with the letter Ay in. But the Egyptian Hes, the seat,
throne, is Kes in Hebrew. The full consonant is first. Taht, for
example, is called the lord of divine words resident in Heshar.^ Mut
gave birth to y\men-Ra in Asher,* the modified form of Heshar.
Hes (Eg.) or As means the scat, throne, or birthplace, and Har is
the child. But Har also signifies number ten, the equivalent of the
Hebrew Gashar for ten, and Heshar would be the seat of the ten.
If we apply this to Gesurun or Jeshurun, and treat it as a compound
derived from Egyptian, it contains the seat (Hes or Kes) Har, the
ten and Un or Nu, the fellow-males, and Jeshurun, as place, is the seat
of the ten fellow-tribes.
We are told “ The Geshurites and Maachathites dwell among the
Israelites to this day.” ® Geshur has the meaning of joining, attach¬
ing, bridging. Makha (Eg.) is the scales, level, equinox. Now
Taht in Hes-har may be seen in the soli-lunar Hermean zodiac in
the sign of the Crab, the place of the solstice in the Ram calendar;
and it is probable that the Heshar of Taht is the Geshur of David.
is a region which was subject to Talmai, whose daughter became
David’s wife.® The Geshurites were among those who were not driven
out by the Israelites, but who remained and mingled with them.
Hes-har is the upper seat, as in the expression, “ Shu ma men Hes¬
har; Tefnut ma men Hes-kar Shu in the upper seat; Tefnut in
the lowcr.'^ Alluding to this upper place or crown-house of the double
heaven and the four quarters, the Osirian in the Ritual says : “ He
has followed Shu, he has saluted the crown, he has taken the place
of Hu, enveloped in the plait which belongs to the road of the sun in
^ Deut. xxxiii. '■* Ps. Ixviii. 4.
•* Rit. ch. exxv. ^ Obelisk of the Lateran.
Josh. xiii. 13. *’ 2 Sam. iii. 3.
^ Hieroglyphic text quoted by Prof. Lushmgton, Bib. Arch. v. 6, pt. 2, p. 534.
352 A Book of the Beginnings.
his splendour.” Hu was the sun-god in Heshar, or upper seat. The
Hebrew statement, read allegorically, is this : In forming the circle
of the twelve signs the place of the solstices and equinoxes remained
as in the old Jeshurun, or in the luni-solar mapping out. Whence we
infer that the Geshur of David may be the same as the upper Heshar
of Taht and Shu. Preparatory to the coming of the Deluge, Yima
is commanded by Ahura-Mazda to make a circle of four corners,^ as
a seemly dwelling-place ; corresponding to the quadrangular Caer
of the British mythos. But the first circle of four corners was that
of Apt or Khept, made by the Great Bear, whereas the solar circle
was formed by Ptah.
Jeshurun exists by name in the Khordah-Avesta, where it is related
to the four cardinal points, each of which has its Geni. There are four
prayers proper, addressed to the four quarters, although a fifth has
been added, and the fourth is Gah-Uziren. The Zend King in Uziren
is called Uzayeireina. With Uzayeireina are associated three others,
designated the Navel of the waters (Apanmnapat), P'radat-Vira, the
preserver of mankind, and Daqyuma, the protector of the district.-
These answer to Moses, Aaron, Hur, and Miriam (as the navel of the
waters). This helps to, prove that Uziren and Jeshurun were the
heaven of the four quarters simply, when it was marked only by
the solstices and equinoxes. The chart is that of the bull, lion, bird,
and waterer, the well-known compound type of the four quarters.
The Tamuli of Tranquebar Khuren, or Maid-Ashuren, was a being
of vast stature, who had the horns of a bull and used to intoxicate
himself with wine. He was born near the Mount Meru.^ This looks
like a form of Shu (Bes and Bacchus) or Mashu in Jeshurun.
Jeshurun, then, can be identified with the first circle of four quarters,
in which the reckoning by ten preceded the twelve solar signs. Moses,
Aaron, (or Aharon, Arabic Haran), Hur, and Miriam are a form of
the Genii of the four quarters. Heron is a name of Sut. Sut is translated
Heron on the obelisk of the Serapeum, Baal-Zephon {i.e. Sut-Typhon)
the later Heroonpolis, was the city of Sut as Heron. Sut was the
announcer and Aaron was the mouth personified. Thus we have Shu
as Moses, Sut-Heron as Aaron ; Har as Hur, whilst Miriam represents
the female waterer. This was Amset or Mast in the latest pourtrayal
of the four, but the male Amset is found to have had an earlier
feminine form, the original of which is the wet-nurse, the waterer in
the Hermean zodiac, who is likewise represented by the goddess
Uati, in the fourfold ram-type of the four corners.^ These are the
genii of the four quarters, and the four stars in the square of Ursa
Major. Sut (Aaron) answering to TUA MUTEF, the jackal-headed;
Shu (Moses) to Hapi (the earlier Kapi). Hur (Har) to the Hawk-
"i ii. 97 - Bleeck, Avest. v. iii. pp. 15, 16-18.
Bayer, History of Bactria, pp. 2, 3.
■* Inscrip. of Piametik 1 ., Bib. Arch,, vol. vi. part i, p. 287.
An Egyptian Dynasty of Hebrew Deities Identified, 35,
headed Kabhsnuf, and Miriam to the Dea Multiniamma; of the
Hermean zodiac, whose place was taken by Amset.
The first mention of the name of Israel is made when that
of Jacob is changed.^ In this passage Jacob is elevated to the
status of El, of the Isar, and the children of Israel are imme¬
diately named after him.- He was then the El of the ten tribes
and the seventy divisions of the celestial Egypt, who became the
father of the twelve sons, twelve tribes, in the character of the
sun-god of the twelve signs.
In the Kabalistic Book of Daniel the Seventy take the form of
seventy weeks, or periods expressed by that number. The great
Kabir Gabriel announces that at the end of seventy weeks the vision
and prophecy are to be sealed, the end will have come with the bring¬
ing in of everlasting righteousness and the anointing of the MOST
Holy. “Know, therefore, and understand (that) from the going
forth of the commandment to restore and to build Jerusalem unto
the Messiah, the Prince, (shall be) seven weeks, and threescore and
ten weeks. The street shall be built again, and the wall.” Here
we have the seven, as well as the seventy, that preceded the heaven
(or temple) of seventy-two divisions, in which the young solar god,
the anointed son, was, as in the Book of Enoch, elevated to the
supreme seat. This Messiah is to confirm the covenant with many
for one week, as it is rendered. But this means the covenant of the
number seven, the covenant of Sebek-Ra or of lu-cm-hept. The
Hebrew Masiach is the Kak or Hak of the Atum triad, who becomes
the lu-Su. Sebek passed into Kak as the sun of darkness, a form
of Atum. Mas-Iach is Mas-Kak or Mas-hak. Mas (Eg.) means to
anoint, but it also signifies to bring; and the word contains the dual
character of lu, who brings peace ; lu, the Su of Atum, being the
Masiach or Egyptian Jesus. Hept, the word for peace, also means
the number seven. The lu-em-hept brings peace with the same
name as number seven, the name of the seven stars. The ark and
covenant are expressed by the same word Hept, and, in the Book of
Esdras, when the Son Jesus comes, he is to be cut off and the world
is to be turned into the old silence seven days, a.s in the former
judgments. These seven days are the equivalent of the one week
in Daniel, and both are expressed by the word Hept, peace, number
seven, in the name of lu-em-hept, who comes and brings this hept,
whether called Peace, the Sabbath, or a silence of seven days.
The Jains, who worship Buddha or Menu as the Jain-Eswara, affirm
that during the golden age the supremely happy inhabitants of the
paradise of earth subsisted on the produce of ten celestial trees.® The
ten trees are identical with the ten divisions, patriarchs, and tribes
under another type; also the ten trees are equivalent to the Tree of
Ten, the Asherah.
* Ccn. xxxii. 28.
VOL. 11 .
^ As. Res. V
V. 32.
'. ix. pp. 257-8.
A A
354
A Book of the Beginnings.
Further, it has now to be suggested that the “Book of Jasher’’
constituted the especial Scriptures of the Isar or lasharim in Jeshurun,
under the lion-gods, Mau and Shu, Moses and Joshua, who
were represented by the two lions of Judah, in the astronomical
chapter,! the old lion and the young one, just as the dual lion-
god, Shu-Anhar, is called Young-Elder. David taught them the
“ Ode of the Bow.” This was written in the “ Book of Jasher.”
The bow is an ideograph, and represents the circle and a cycle of
time. Drawing the bow is figurative for making the circle and
typifying a cycle of time ; hence the “bow of Seb.” The first bow
was drawn by the genitrix ; this came full circle in the cycle of Gesta¬
tion, hence the bow of Neith, and the arrow of the goddess Seti.
When the bow of time was drawn by Pawin Parne, it was the bow of
the Great Bear, the oldest form of the genitrix and cycle-maker in
heaven. In various versions of the solar myth the hero-son is made
manifest by his power to bend the bow of his father. This feat
can only be performed by the one who is predestined, though
obscured and unrecognized. The bending of the bow is the symbol
of turning the corner at the place of the winter solstice, where
the life of the old sun ebbed low and his hands relaxed, and were
unable to bend the bow or make the curve of return. At this point
the son or successor takes up the bow and proves his divine descent
or royal lineage by drawing it and completing the circle. This
bow, which is made the means of the trial-test in so many legends, is
found at the entrance to the judgment hall of the Two Truths as
the ''floor of the door." " I do not let you cross over vie, says the floor
of the door, unless you tell me my name." "The Bow of Seb is thy
name!' ^ That is one form of the trial-test; drawing the bow itself
was another.
The bow is an especial symbol of the lion-gods ; the arrow is a sign
of Shu. “ I know the name of Matet, his bow is in his hand,” ® is
said of one of the lion-gods. "lam the lion-god coming forth zvith a
bozv," sdcys ihe. Osiris, " at the time when the Osiris sought the Well,
going in peace.” ^ In the Hebrew mythos “ Joseph is a fruitful bough
by a Well,” and his bow abode in strength, and the “ arms of his
hands were made strong ” when he was supported by the shepherd
of Israel.® The bow of Joseph as the solar god was the bow of the
“ shepherd of the heavenly flock (Sib-zi-anna or Regulus, the law¬
giver, in the sign of the lion), the “ shepherd of Israel, that leadest
Joseph like a flock,”® who in the original mythos is Mashu, the bow¬
man of the solar god. In Assyrian the star of stars, the propitious
star of heaven, is called the star of the bow. The bow in Hebrew
is the Qasheth nji'p of the book of Jasher. “Also he bade them
teach the children of Israel the QasHETH.” The bow is but a
! Gen. xlix. 2 cxxv. * Ch. xvii.
! Ch. cxxxii. 6 Gen. xlix. 24. ® Ps. Ixxx. i.
An Egyptian Dynasty of Hp:i3REW Deities Identified. 355
hieroglyphic figure. The arrow in Egyptian is the Khesr. Khes
(Eg.) means to stop, and turn back at a certain point, and return
by main force, as the arrow from the bow when drawn full-circle.
The Khcsrs or Khcsarim, as already explained, were the returning
circle-makers and benders of the bow of Seb.
The book of the bow was the book of Jasher, and with the K-sound
for the Jad this would be the Book of Khesr (Eg.), the arrow.
The Qasheth (bow) was a particular type of Israel of Joseph, and
of Ephraim. The great Khesr was Mashu, the bow-man who in
Israel was the king or lawgiver in Jeshurun, the heaven of the
Isharim, the ten tribes that preceded the twelve. The present con¬
clusion is that the book of Jashur was that of the astronomical
allegory, belonging to the ten tribes above, whatsoever relations
these may have had on the earth below. The ten books or the books
of the ten would be Gashar or Ashar (t^). The Hebrew com¬
mandments remained ten in number, whereas those of the orthodox
Egyptians attained the number of forty-two. The Egyptians ran
their nomes up to the same number, and their sacred books were also
forty-two. A relic of the earlier ten, however, is extant in the
division of these ; the books of the Hierogrammatist (Rekhi-Khet),
those of the Stolites and the prophets, were each ten in number, and
these were the especially sacerdotal books.
The “ Sepher of Jasher” may therefore be a reference to the ten
books, and these may have been the originals of the commentaries on
the Kabalistic Ten Sephiroth.
The present writer infers that the ancient Book of Jasher is not
so much lost as it is distributed and re-written. We know how
Josephus appeals to certain secret and enigmatical Scriptures, kept
in the temple, to corroborate his account of Joshua’s miracles.®
“ That the day was lengthened at this time,” he says, “ is expressed
in the books laid up in the temple.” Also there was an ancient book
of days or chronicles, not now extant, frequently referred to in the
Books of Chronicles and Kings. This was the Book of the Ten Tribes,
and a form therefore of the Sepher of Jasher. The present Scriptures
have been written from such originals, which are now and again cited
by name. In the process of re-writing, the celestial calendars and
allegorical chronicles have almost been converted into history. Still
the mythology is there, more or less, and the book of Jasher is not
altogether lost.
The same may be said of the “wars of the Lord,” cited Numbers
xxi. 14. “As it is written in the book of the wars of the I.ord j at
Vaheb in Suphah, and in the brooks of Arnon.” Vaheb in Suphah
has been rendered the Red Sea, but that tells us nothing about
Vaheb. Translators and commentators have been unable to sec
anything but the literal Red Sea or sea-weed in the lam-suph —
‘ Hos. i. 5- * Ant. v. i, 17.
A A 2
A Book ok the Beginnings.
35<^
whereas the Red Sea is green and altogether free from weeds—which
had to be crossed by the sun or the souls in coming out of Egypt.
It was here in the marshes that Horus was born and Typhon lurked.
It was here the deceased saw the sun re-born “ at the thigh of the
great water,” at the place of the going forth.^ Had Vaheb (nni) been
the word we might have derived it in accordance with the mythos
from Uah (Eg.) to escape ; and Eb (Ub), to pass through, against,
in opposition to, or in spite of. That would tell the whole story of
the mythical coming out of Egypt and crossing the Suph. But
certain MSS. were known to Kimchi in which this word was written
an'ns or anins, Athi-heb, Athu-heb or Ath-vaheb.
This is a find, for the Athu is Egyptian, and a name of the
marshes or reedy lakes, the “ Suph,” of lower Egypt, ranging round
from the Sethroite to the Diospolite Nome as the border of the
Mediterranean Sea.^ The Kat-en-Atha, or Womb of the Marshes,
was a place near the lake Menzaleh. This name for marshes is
derived from Atiiu, the rush, osier, papyrus, and other water plants.
Vaheb, read by Uah-cb, to escape and pass, describes the passage of
escape in accordance with the meaning of deliverance assigned to
nninx in the Targumic MSS. known to Kimchi, and by dropping the
prefix Atiiu we have Vaheb simply. By adding it, Atiiu-Uaheb
names the well-known locality and imagery of the Kat-EN-Atha in
the Egyptian mythos.
The Athuaheb is localized in the north, the hinder part, and Suph
in Hebrew means a hinder part it also denotes an end, con¬
clusion, fulfilment, as does another Egyptian name (Mehu) of the
north. The Athuaheb-Suph is the marsh, the source of the water-
plants, out of which came the child borne on a lotus; the lake of
primordial matter found in the Ritual, also called the Red Sea and
Pool of Pant. Sufu (Eg.) means paints, colours; this supplies the
red or paint of the pool.
It is to be feared that Brugsch Bey will have to discover another
route for the Israelites, and this, as marked out by the “ Athu” of his
map, may lead them across the marshes and the Mediterranean Sea.
Not only do we find the mythical source, the Athuaheb in Suph, but
the pool or well follows by name ; the well dug by the princes, by the
direction of the lawgiver, with their staves. This is the well, the
Tepht, the Pool of the Two Truths, i.e. the well of Ma-Shu, in On,
or An. As this was the birthplace of Ar (Har) in On, and Ar (Heb.)
is the hero, Ar-n-on, as Egyptian, correctly describes the place of
Har, the Lord, in An, i.e. Arnon, or Arona. As a river, ArunuN
(Eg.) is that of the inundation.
It is not written in the Old Testament what the Lord did for Israel
in the vale of Arnon, but the Targum of Jerusalem tells us that when
the Beni Israel were passing through the defile, the Moabites were
Rrt. cli. xvii. - yEgyptus Antiqua, Map, Brugsch Bey. ^ Joel, ii. 20.
An Egyptian Dynasty of Hebrew Deities Identified. 357
hidden in the caverns of the valley, intending to rush out and slay
them. But the Lord signed to the mountains and they literally laid
their heads together to prevent it ; they came together with a clap
and crushed the chiefs of the mighty ones, so that the valleys were
overflowed with the blood of the slain. Meanwhile Israel walked over
the tops of the hills, and knew not the miracle and mighty act which
the Lord was doing in the valley of the Arnon. Thus the miracle
of the Red Sea was reversed.
In the one case the waters stood up in heaps and were turned into
hills; in the other the solid hills flowed down and fused together,
whilst Israel passed over them as if they were a level plain. How
beautifully the one balances the other! In the one miracle the Red
Sea was turned into dry ground ; in the other the dry ground was
turned into a Red Sea of go'-e. The hills that rushed together to
make a level plain are a figure of the equinox, to be found in varied
forms of legendary lore.
This book of the wars of the Lord was first opened in Egypt, and
the leaves of it were read upon the starry heavens. The Lord was
one with the God of Jeshurun, whose excellency was seen on the sky,
and the wisdom to interpret the mystic signs was confessedly learned
from the Egyptians. Thus the book was brought into Israel ready-
written, and it is the relating of its various narratives as if they
were being then and there enacted upon the ground already named,
according to the celestial chart, which has been mistaken for veritable
histories of the Hebrew people.
We cannot always recover the original matter direct from Egypt,
so scarce is the literature for that purpose ; but the roots are all there,
and the Hebrew versions are not the only branches of the subject.
The wars of the Lord were told and re-told in Greece, till finally
made permanent in the twelve labours of Hercules. The Phoe¬
nicians preserved the tradition of Hercules as sun-god, and his twelve
labours representing the journey of the conquering sun through the
twelve signs of the zodiac ; the Assyrians in the twelve legends of
Izdubar, and the British in the twelve battles of Arthur. The wars
of the Lord were described in a work entitled Sevinnthis or Setnnoute,
written by Apollonides or Plorapius.'
Sem (Eg.), is a name of the double plume with which the Lion-
Gods crowned the sun. Sem-p-Khart is mentioned by Eratosthenes
as one of the HcraclidcE. Sem-p-Khart (Gr. Semphucrates) indicates
the young sun-god as wearer of the sem or double plume called the
head-dress of the two Lion-Gods,® whose Hebrew equivalent is
Samuel.
Attempts have been made to show that Mazaroth was the zodiacal
circle of the twelve signs. But this application is unknown to the
Seventy, and the earlier circle of the Great Bear has been overlooked
’ In Theophil. Antioch ad Autolycum, lib. ii. c. 6. - Rit, ch. Ixxviii.
A Book of the Beginnings.
358
altogether; the circle of Khept and Mitzir or Mitzraim, the celestial
Egypt, the first Sabean-circle in the north, apparently composed of ten
divisions, which were subdivided into seventy. In Mitzr was the
primal house, the birthplace of beginning, and the Mazaroth were its
signs; these were limited to the northern heaven. The Ten Tribes, the
Isharim, as the Kesharim, date from that quarter ; the ten tribes that
went out into the region called Arsareth, but which is now tolerably
certain to have been Asareth, a modified form of Gazareth. Gazar
means to be cut off, divided, parted, parts, and Gazarah (mtJ) is
the separate and uninhabited land, the place apart, where the Ten
Tribes went. Mazaroth was the circle of the northern stars op¬
posed to the south, or rather a constellation ^ that rose in the north,
which it would do, especially in very low latitudes ; the region of the
earliest observation and naming.
Sir John Mandeville heard, during his travels, that in countries lying
east and north of the Caspian Sea, enclosed among mountains, were
the lost Ten Tribes, “ the Jexvs of the ten lynages that were clepen
Goth and Mago the!’ ^
There was also a tradition that those who were thus shut up were
pigmies. Gog and Magog are the two giants of Guildhall whose
original was Gogmagoth, the giant whose stature was twelve cubits,
and who was a ruling power in Britain before the coming of Brute or
Prydhain.
These legends find a fit place in the mythological allegory. The giant
of twelve cubits is one with the Rapha with six fingers and six toes.
The pigmies in Egypt were the seven sons of Ptah, who, like the seven
sons of Sydik, may be traced to the seven stars of the Great Bear.
The Ten Tribes belonged to the first time, that of the Great Bear,
and the reckoning by ten. This time in one myth is that of the ten
patriarchs and the ten Babylonian kings whose reigns ended with the
deluge ; in another, the ten celestial trees ; in another it ends with the
destruction of the Giants, or the tower of seven stages built by the
giants. This was the time of ten days to the week in the year of
thirty-six divisions. With ten days to the week there were thirty-
six weeks to the year of 360 days.
According to an account given in a papyrus, says Brugsch Bey,® the
division of Egypt into thirty-six nomes rests on a particular view
which connected the terrestrial division into nomes with the thirty-six
ruling houses of the heavens in astrology; that is with the thirty-six
Decans of the zodiac. In the celestial Khebt, as in the terrestrial, the
first nome—in this case that of the first ruler—was dedicated to tlie
goddess of the star Sothis. The archaic Babylonian ideographic
sign of a month represents it as three times ten days, and thus carries,
on visibly the week of ten days.
* Job xxxvii. 9. 2 ch. xxvi. 319-324.
3 History of Egypt, Eng. Ed. p. 15, vol. i.
Ax EGvrriAN Dvxasty of Hebrew Deities Identified. 359
The Chinese have their thirty-six heavenly spirits called Thien-
Kong-Sin in the Amoy dialect, who are used as messengers by the
Supreme Being. The residence of such spirits is said to be especially
in, or near, the constellation of the Great Bear. In the Egyptian
Ritual, the spirits of the Great Bear are seven in number, identical
with the seven spirits in the Apocalypse, and the “seven eyes ” in the
Book of Zechariah.
The “ Book of Judges" is that of the primordial seven, the seven
princes, the Shepht, a form of Hept (Eg.) for No. 7. This yields
to the slightest pressure in applying the hermeneutical principles
of the Kabala. The Shepht, or seven, were earlier than the lunar
regime; they belong to the mythical time of the JEBUSITES, who
dwelt in the Mount, and built the city afterwards called Jerusalem,
the city of David, the moon-god (Taht). D-n' from t33' is the equiva¬
lent of K1IEP.SH (Eg.), the hind'_r part north, the region of the Great
Bear, the seven gods, Elohim, Princes, or Shepht, and the Jebusites are
the Khepshites, the later Kushites named from the region of the
Seven. The Shept of the monuments and the “Judges” of the
Negroes date from this beginning. Hence the word Shepht in Hebrew
means to divide, separate, split off, just as the one divided into the
seven, and the seven is one in the Sept. Shepht also means language,
Kheft having been the primordial Word, and Deborah of the Judges,
or Shepht, is the Word of the Shepht, the ancient genitrix, the
mother in Israel. With the seven we find the seventy sons who rode
on “ threescore and ten ass-colts,” ^ the Typhonian types of the seventy
divisions, ruled and governed by the Seven. The celestial Mitzraim
and Mazaroth have left their witnesses aloft. The star Mizar is still
to be found in the tail of the Great Bear, and near it is a small star
not one of the seven, called Alcor ; this, according to Humboldt, the
Arabs name “ Saidak,” a word taken to signify test or trial, because
they used it as a test of the observer’s keenness of sight. Saidak is
Sutekh, and Sydik the father of the seven Kabiri, and Melchizedec.
The star Saidak and the seven constitute the constellation of Sut-
Typhon in Mesru, Mitzraim, or Mazaroth. From this Mes-ru came
the name of the pigmies, the wee folk, and of the mount, high place,
elevation, as Mitzar, a poetical designation of a mountain in the Holy
Land ; the hill Mizar.® This was the mount of the first oldest
birthplace in the northern heaven. The north is identified with
M’zar in the D'ITD of Job.® This Mesru, Mestru, meaning mouth
of birth, is definitely marked by the star Mizar in the Great
gear’s tail; and this was the celestial Mitzraim, or Egypt of the
astronomical reckonings before the names were applied to Egypt
in Africa.
This can be followed in the eschatological phase of the Ritual, where
• Jud. xii. 14.
“ Ps. xlii. 6.
xxxvii. 9.
36o
A Book of the Beginnings.
the seven cows or Hathors are a form of the seven of the Great Bear,
in which is found the coffin of Osiris, i.e. the place of re-birth ; and
the first of these seven is named the Hat-Ka Neb-TER, or the image-
house of the entire lord, i.c. of the Horus or soul, in its two halves
which were united in the Meskar of new birth. It was here that the
earthly Horus was refashioned in his heavenly likeness, and made
whole.
In this birthplace of creation in space and initial point of motion
in time, we shall find the seven, the ten, and the thirty-six—the
number of patriarchs who in one of the lists are seven, in the other
ten.
In the genealogy of Genesis,' seven sons are derived from Mitzraim
which has been identified in heaven and on earth as the outlet from
the birthplace, the Egyptian Mest-ru. The genitrix and bringer-
forth in this region was the goddess of the Great Bear, of the seven
stars, seven Rishis, Kabiri, Hohgates, Princes, Elohim, or Patriarchs,
and it is now suggested that the seven called the Ludim, Anamim,
Lehabim, Naphtuhim, Pathrusim, Casluhim, and Philistim, were
likewise named from the seven of the celestial Mitzraim, Khebt
or Khepsh.
The Ten are typified in the ten Tribes, ten Patriarchs, ten days
to the week, ten months to the (Roman) year, ten moons of the
Marquesan Poni, or year the thirty-six in the Chinese Thien-kong-
sin, and the thirty-six divisions in the celestial and terrestrial Egypt;
whilst the Great Red Dragon of Revelation, the beast with seven
heads and ten horns, whose tail drew to earth a third of the stars
of heaven, is our final figure of the ancient Mother, and the- ten
signs of the Isharim in Mitzraim, the Meskar or Mazaroth.
Probably, indeed apparently, very few of those who came out of
Egypt could have understood the real purport of the writings carried
off from the temple of Heliopolis ; and, as these died out, the Jews
of Palestine became more and more a people without a clue to their
own Scriptures, so the true mythos was lost to the Rabbins of the
Haggadah on the one hand, and, on the other, it was restored as history
under the renaissance of Ezra,
In reading this sketch of the phenomenal origin of the Hebrew
divinities, it should be borne in mind that only such matter can be
introduced as is absolutely necessary for the purpose of comparison.
; Ch. X.
^ The “ Typology of Time and Number” will be set forth hereafter; but it should
be noticed that the Marquesans have a year, revolution, cycle, or period of time,
called a Poni, consisting of ten Moons, the ten lunar months of Menat. These,
together with an inundation, would, in Egypt, make a solar year. The present
writer, however, conjectures that this reckoning was based on the ten moons of the
female period, in a land above the inundation of the Nile, and in a latitude where
the Great Bear, the Dipper, dipped low down in the north during three months,
the fact, as well as the three months’ inundation, being registered for us in the
three water-signs.
An Egyptian Dynasty of Hebrew Deities Inr.NTHTFn. 361
The ground is liere but roughly broken, that has to be gone over
again and trodden until we can finally find a new, a smooth, a per¬
manent path.
It has now been shown that Egyptian was the Jews’ language,
and held on that account to be the sacred language, the language
of the hieroglyphics, symbolism, the myths and the gods. The
symbols go with the vocabulary, the myths with the .symbols,
the deities with the myths. There is no new creation to bo found
in the most ancient Hebrew writings, language, imagery, allegories,
or divinities. They are wholly of Egyptian origin, to be read by
Egyptian, to be interpreted and valued as Egyptian of the Typho-
nian cult. The Jewish new departure and development were made
with the oldest of all material. Only because that which is found
within Egypt has been looked on as mythological, whereas the
same matter out of it has been held to be historical, was it possible
to assert that “neither Hebrews nor Greeks borrowed any of their
ideas from Egypt,” ^ which includes a double condemnation of the
historic interpretation.
By the aid of Egyptian mythology we shall reduce the mist-
magnified figures of the Jewish writings to their natural dimen¬
sions, and when the cloud has been dispersed by a gust of freer
breath and fuller life, Egypt will become visible again, and the
natural heavens will once more show clear blue by day and starry
azure b}' night. It is only by removing these allegories back from
earth to their native heaven that wc shall ever gain the proper dis¬
tance and detachment for seeing how and why it was that the
universal gaze of mankind in many lands has been fixed on them
in awe and wonder, instead of our having to suppose that the world¬
wide veneration was elicited from certain assumed historic facts
that happened to an insignificant people afterwards known as the
Jews of Judea.
The truth is that the later men overheard the innocent prattle
of the early childhood as it babbled of heaven and the angels, the
gods and the mighty ones, the Messiahs and Saviours, and, through
not knowing the simple nature of the primitive mind, matter,
and mode of expression, they have mistaken these utterances for
something supernatural, mysterious, awful, divine; the oracles of
Revelation, and the personal utterances of the very God himself.
During many centuries these writings have presented a problem
so perplexing that it has been unparalleled in causing mental aberra¬
tion and crowding the lunatic asylum of theological literature, and
their expounders have been explaining what they did not understand;
trying in vain to found eternal truth upon grounds which science has
day by day demonstrated to be for ever false. For these expounders
Renouf, Hibbert Lectures, pp. 243-4.
362
A Book of the Beginnings.
of the ancient fragments, whose beliefs are based on legends which
have been made to lie, the day is at hand for what the Egyptians
termed the “ weighing and valuation of words,” and the ignorant
upholders of the long misrepresentation of the ancient meanings,
these blinded leaders of the blind, await their judgment and award;
but, as it is with the uninitiated in the Ritual, there is no resurrection
for them. Theirs was the past of fable and falsehood ; they have
no part or lot, and their teachings will find no place, in a future or a
faith that is solely founded on the facts that are eternal.
SECTION XVIII.
THE EGYPTIAN ORIGIN OK THE JEWS TRACED FROM THE
MONUMENTS.
"Noivherc do the inscriptions contain one syllable about the Israelites."^
That is the point-blank assertion of one of the foremost transcribers
from the monuments, who is also a devout Bibliolator. It is perfectly
true that they contain nothing direct for those who accept the Book of
Exodus, and who think to find in Egypt a couple of millions of foreigners
called Israelites, Hebrews, or Jews, as an ethnological entity entirely
■unknown to the Egyptians themselves. It was useless seeking for
the Israelites on the monuments until we could get somewhat clear
of the astronomical allegory, with its Egyptian myths turned into
Hebrew miracles ; its gods and leaders of the wars in heaven converted
into historic personages.
The Hebrew Books of the Genesis, Exodus, Numbers, Joshua,
and Judges are invaluable as a virgin mine of mythology; they are
of the utmost importance as an aid in recovering the primeval types
of Egyptian thought, which, in turn, will interpret the Hebrew
writings and permit of their being understood, as they never have
been, and never could be apart from their original purpose and
manner of setting forth. For the Hebrews, who collected and
preserved so much, have explained nothing. There is evidence
enough to prove the types are Egyptian, and the people who brought
them out of Egypt must have been more or less Egyptian in race, and
of a religion that was Egyptian of the earliest and oldest kind.
Undoubtedly there is some very slight historic nucleus in the Hebrew
narrative, but it has been so mixed with the myth that it is far easier
to recover the celestial allegory with the aid of its correlatives than
it Js to restore the human history.
Josephus lets us know how the history was composed in accordance
with the mythos. When recounting one of the Mosaic miracles he
observes, “ Now as to these matters, every one of my readers may
think as he pleases; but I am under a necessity of relating this
1 Brugsch, H. of E.^ vol. ii. p. 99. Eng. Tr.
364 A Book of the Beginnings.
history as it is described in the sacred books,” ^ that is in the writings
which were considered divine because they did not relate to human
events.
If, as Bunsen asserts. History was born in that night when Moses
led the people out of Egypt, it must have been still-born, and no
Hebraist or Egyptologist has ever been able to determine the
date of birth. The monuments tell us but little of all that the
Christian world has made such a fanatical fuss about. Egypt has told
us nothing as yet, except that the Jews were indiscriminately mixed
up with the Hekshus and Typhonians.
English Egyptologists might be named,—not such however as
Dr. Birch, the soundest and profoundest of them all,—who have gone
into Egypt and perused its monuments with the Bible for an infallible
hand-book, asking everybody and everything if they knew of such a
person as Abraham (he who taught the Egyptians astronomy), or
Jacob and his twelve sons, who went down there and grew into a
multitude two millions strong ? or a Pharaoh, who was drowned in the
Red Sea ? or a Solomon, who married the daughter of a Pharaoh ? or
the universal death, in one night, of the first-born and flower of every
family in Egypt or the ten plagues ? Surely they remembered the
ten plagues, and the inferiority of the Egyptian gods to those of the
Israelites, demonstrated by their inability to produce lice.?- Yet so
positively do the monuments deny all knowledge of these and many
other things devoutly believed to be historical, that we may almost
expect the imperturbable Sphinx to shake its head in stony negation.
Brugsch Bey has spent much valuable time in attempting to
establish the history of the Exodus according to the mythos; but
Hebrew history cannot be satisfactorily made out of Egyptian myth,
and the monuments in answering for the myth refuse to corroborate
the history. Hence the statement, ” Nowhere do the inscriptions contain
one syllable about the Israelites."
The Hebrews never were in Egypt in the current sense ; never were
other than a portion of the “ mixed multitude ” congregated in the
Tanite, Sethroite, and Heliopolitan Nomes ; a part of the people
named and execrated as the FOREIGNERS, Hekshus, Aamu, AperU,
Menat, Fenekh, or Aati, whose Egyptian designations will not
determine their ethnology.
As the latest results of ceaseless research it appears that the
Hekshus times and ethnology are just as indefinite. It is now ad¬
mitted by Egyptologists to be absolutely impossible to ascertain
from the monumental records when the so-called Hekshus period
began, how long it lasted, or at what date it ended. Here,
however, the LACUNAi of the monuments are supplemented by the
indefiniteness of the Hekshus name.
According to M de Rouge, the Hekshus rule extended to 2,017
' Ant. V. 5, 2. 2 Ex. viii. 18.
i 65
The Egyptian Origin oe the Jews.
years; whilst the art-remains of the Hekshus periods discovered by
Mariette in his excavations arc not Assyrian, not Phoenician, never
foreign, nor anything other than Egyptian. As to the Hekshus
names, Dr. Birch has remarked, “ They unfortunately throw no philo¬
logical light on their origin. They are neither Semitic nor Aramaean,
and would, except for other considerations, pass for good Egyptian
Pharaohs. They (the Hekshus) did not disturb the civilization.” ^
The final explanation is that the names and their bearers were
Egyptian, and that the Hekshus reigns do not necessarily denote the
conquests of Egypt by the foreigners, except in the religious sense.
The leaders of the religious revolt were within the land and native to
it, howsoever mixed the multitude of their followers. Herodotus
affirms that the lonians and Carians, whom he places in the time of
Psammitichus, but who may have also belonged to the Tyrian camp
at Memphis at an earlier period—were “ the first people of a different
language who settled in Egypt; ” and when brought to this test, the
“ different language ” of the invaders does not appear in Egypt as the
result of the Hekshus rule. The common notion of the continual
conquest of Egypt by the Hekshus kings, considered to be the
rulers of foreign races, is almost entirely wrong. It is wholly wrong
in the beginning and only partly right in the end. There has been
the greatest difficulty in the minds of Egyptologists regarding the
statements that the proud and powerful empire of the Pharaohs should
be continually overthrown and found prostrate at the feet of wander¬
ing nomads and tribes of herdsmen and cattle-keepers ; nor was it
true in the sense generally accepted.
According to the new reading of the data now offered, the Hekshus
are not the ethnological enemies and invaders of Egypt, as they have
been considered hitherto. The Hekshus were identical with the
Shus-en-Har of pre-monumental times ; their cult was indigenous and
primeval, and had never ceased in the land, although it had been
frequently or partially suppressed. For a period, anterior to Mena, of
13,420 years, a date often mentioned in the inscriptions, they had
worshipped the god Har, whether as Har-Sut or the Har Sun ; the
peculiar iniquity of their cult consisting in the god being the Son of the
Mother, the oldest genitrix who was Taurt or Typhon, whereas the
Osirians had established the divine fatherhood, and adored Osiris
or Amen-Ra as generator. The duad of the mother and child had gone
forth over the world as Sutekh and Astarte of Syria, Duzi and
Ishtar, the Phoenician Baal and Asherah, Hebrew Moloch and Khivan,
Btitish Hu and Ked, and many more that need not be named here as
the subject will recur again ; this duad in earliest Egypt was Sut-
Typhon.
The beginning of mythology with the mother and boy is
universal, and still survives in the Virgin and Child of Rome. The
'■ Rede Lecture, pp. 23, 24, 1876.
^66
A Book ok the Beginnings.
sonship preceding the fatherhood sheds a light on the remark made
by Proclus in his commentary on Plato's “ Parmenides,” who says that
in accordance with the theology of the Greeks “even Jupiter and
Dionysus are styled boys and youths.” The first boy and his mother
were Sut-Typhon. Apt, Khept, or Taurt is designated the “ great
one who has given birth to the boy, companion of the great one who
resides in Thebes, the great mother of Kamutf.” ^
Those who repudiated and degraded the old mother still continued
her type, or brought her on under other names. As evidence that she
was prior to and was converted into Neith, the great mother, it may
be pointed out that the sign read Hat-Nat, the House of Neith, was
frequently read Hat-Kheb, House of Khcb, who was the Hippopota¬
mus goddess.
The old genitrix Ta-urt became Hes-Taurt or Isis-Taurt, the cow-
headed, whence Ashtaroth ; and in the Samaritan Pentateuch 2 ASH-
TAROTM-Karnaim is rendered by O'jip (Gapiineith Qarnaim),
in which we have both Kheb and Neith, as in the goddess Hes-Taurt
and as in the two names of the abode, the birthplace. On the granite
altar of Turin ® we find “ Isis IN Pafet ” or Pa-Aft. Fet or Aft
signifies the four quarters, and Pa is the house, Pafet the abode of the
four quarters, which, as the Aft, Apt, or Abtu, was the place of the
re-birth. This not only belonged to, it was personified by, the more
ancient goddess Aft or Apt, the hippopotamus-type of the abode.
With this Pafet may be paralleled the Gaelic Pabaidh.^
The old Typhon is designated the mother of the fields of the
Aah-en-Ru,” i.e.the first creator and establisher of the heavens, and
the ” Resident of the Abode of the Bier” (in Ursa Major); and in the
astronomical ceilings of the Memnonium of Tliebes, and the temples
of Esneh and Denderah, she is placed at the northern centre as
the mother of the revolutions of the heavens, close to the cow Mehur,
who gave birth to the sun. This addition of the cow Hes, as the
solar (earlier lunar) genitrix, shows the addition of Hes to Taurt,
whence Hes-taroth or Ashtaroth. At Ombos, Taurt and Sut-Nubti
were the deities presiding over the months. Taurt is called the
resident in the pure waters belonging to the abyssal heights of
heaven, and regent of the gods.® Taurt is also visibly continued
as a goddess with the eye on her head, as prototype of Meru,
Tefnut, and others. She is visibly changing from the hippopotamus
to the human form, and is pourtrayed as beauty and the beast in
one image.®
She bore the first Ar, Har, Bar, or Baal, the son. Har, as her son,
was the earliest of the Pharaohs and not Ra. There are Pharaohs on
the monuments before the introduction of the name of Ra. The name
^ Birch, Ga/l, 41.
f PI. 2, col. 6, line i. Bid. Arch, vol iii. part i.
Rirch, Gall. p. 41.
* Gen. xiv. 5.
■* See vol. i. p. 242.
c Wil’c. pi. 32.
367
The Egyptian Origin oe the Jews.
of “ Pharaoh” is derived from Har, the son of the mother, who, as
Neith, earlier Typhon, gave birth to Helios, and not from Ra at all.
The Har sun is constantly appealed to in contradistinction to Ra.
“ I served the Horus (Pharaoh) in his house,” says the servant of a
Pharaoh.^ The Har being before Ra,—we know of the introduction
of the first name of Ra on the monuments,—and the earlier son being
the Har (Horus) sun, the son of the mother and later Ar-Hes (Osiris),
it follows that the first Pharaohs, Mena, and others, were founded on
the Har. They were assimilated to the sun as Har-Makhu or the still
earlier Sut-Har, and the Pharaoh was P-Har-Iu, the double Horus, or
Horus of the two houses, who first appears as Sut-Har.^
There was an evil fact to face in the name of Sut-Har, as it identi¬
fied the dog. In Coptic Su (en) Hor, the star of the dog, is the name
of the dog-star. This is the Egyptian Uhar for the dog. Uhar im¬
plies Khuhar, and .shows the dog to have been the earliest Khart or
Har, the son of the mother. Such origines were annoying after the
animal types had been made human in mythology and divine in
eschatology ! The Pharaoh may have become the Har, and later
Ra of the two solar houses (lu), or the great house, as rendered by
de Rouge, but primarily the Pharaoh, was the Har-Iu, the coming
son of a twofold nature, and of the Two (lu) Houses. This was
the Har of the Shus-en-Har and the Bar or Baal of the Hekshus,
whether worshipped within Egypt or out of it.
The rulers of the Shus are called Heks. The Hek was an Egyp¬
tian regent and governor. The Hek-Taui was prince of two worlds.
This Hek, as prince and regent, shows the title was founded on the
sonship which preceded the fatherhood. The god Hak, a form of
Harpocrates, proves the type and identifies the child of the mother
solely, brought on as Har, the elder; Har, the child. The Hek-Shus
were the worshippers of Hak, who survived as one of the Turn Triad,
the still earlier Kak, god of darkness, or, the invisible being when
eschatologically rendered, the Amen of the Hekshus.
A striking illustration of the Typhonian origin or relationship of
the god Atum is cited by Renouf, without mentioning the monument.
The four names of Sut, as god of Senu, Sut of Uau, Sut of Un, and
Sut of Muru, arc all clustered together in one inscription as children
of the god Tum.^ That is, when the solar fatherhood was established
in Atum, Sut, the son of the genitrix, was given to him as the son of
the father in a fourfold local form. Also the twin lion-gods assume
the type of Sut-Horus when they arc the supporters of Atum-Ra.
^riie tombs of the kings at Thebes, those in the valley of Biban-cl-
' Sharpe, Eg Inscrip, pi. lo6.
’ It should be explained that certain names of the gods are only epithet-titles ;
su:h is that of Har-Makhu, the first form of whom was the star-god of both
horizons, as Sut-Har, and the lale5t, the solar deity, Aten or Atum. The title of
Har-Makhu is even applied to the planet Venus, as star of the double horizon.
■' JJihbt rl Leclures. p. 84.
368
A Book or the Beginnings.
Muluk, are filled with imagery that connects the cults of Atum and
Sut-Typhon, particularly the tomb of Seti L, the devoted to Sut; the
one god of the Two Truths being represented by Turn and the
goddess by Ma. The typology in these tombs is so entirely unique,
so different from the imagery found elsewhere, as to have arrested
and repaid profound attention.
The golden age of mythology was the time of Sut, who, as the
Renn, the Child-god of the ancient mother, gave the name to
Saturn; the first period of existence in Egypt is the golden age,
and to that we owe the world-wide tradition of the age of gold.
Sut-Nub is the golden Sut, and in consequence gold became accursed
in the Osirian religion, because of its Typhonian relationship. In
the representations on the monuments from remote antiquity gold
was already tarnished and considered at least a root of evil, on
account of its symbolical character. Plutarch tells us how at the
feast of the sun the worshippers were prohibited from wearing gold.
Sut was the primordial manifester of the Seven in Smen. Sut was
the scribe of the antediluvian Stelae in the Karuadic land. The
Papyrus collection of receipts for curing leprosy in the time of
King Sapti, the fifth Pharaoh of the first dynasty, was inclosed
in a writing-case under the feet of Sut (Anubis), who was thus
acknowledged to be the lord of divine words, the divine scribe who
preceded Taht.
A very early inscription contains invocations addressed to the
Anubis of six different localities, i.e. Sut, in a sixfold form, considered
topographically.
In the Egyptian Ritual the god Sut takes his turn with Horus as
purifier of the soul.‘ He is “god of the house, belonging to his
houses, who informs the Bennu (a type of the resurrection) of the
things of the gate.’’ ^ “ The great one shining with his body as a god
is Sut, for Taht faces those who are among them in that band.”^
This is possibly as the Sahu constellation, Orion. In the magical
texts * Sut is the creator, god ; “ Thy father is Sut; thy mother is Nu ;
they vivify thee.”
The chief sign of Nunter (Nuter) is the stone Adze, one name of
which is Anup, and this is a name of Sut, god of the dog-star, the
opener of the year. Sut was likewise called the opener ; the adze
being a type of the opener. In this instance the likeness or type
(Nun) of time (Ter) is related to the opener of the year in heaven, to
the birth of the child (Nun) and to the inundation (Nun), as the
Nunter, or Nnuter. Sut gave hi.s name to the south (Suten), and royalty
was named after him in the image of the sonship. King Kufu, of the
Fourth Dynasty, is a representative of the god Sut as the son, Har-
Sut, who was probably the god of the Shus-en-Har for thousands of
years before the monuments begin for us.
‘ Ch. xvii. - Ch. Ixiv. 3 Ch. Ixxxiii. ■* Birch, p. 20; Records, v. 6, 126.
The Egyptian Origin of the Jews.
369
Sut-Typhon was the divinity of Ka Hebes, the eleventh Nome
in Lower Egypt, and the Sethroite Nome bears the name of Sut.
Sut is one of the gods worshipped in the time of King Pepi, of
the sixth dynasty, and occupies the place of Horus the son, with
Osiris, Isis, and Ncphthys. He appears twice on the same monu¬
ment, and in each case the name has been partly erased. Taurt,
whose name follows that of Sut, was worshipped as Kar-tek, the
Spark-holder in Pa-tek, the place of sparks ; another goddess,
whose name stands next to hers on the same monument, being
that of Kar-TES, of Pa-TES, the I'lint-holder in the place of
Flint-Weapons.' Tes, the name of the flint, also denotes the soul
of self, and was continued as a title of the genitrix. Tuot, formerly
Tuphium, repeats topographically the “ Taht formerly Sut” of
the Ritual. It was here that Wilkinson copied a divinity, from
whose head project the two ck..s of the ass or fenekh, which are
Typhonian.- These identify the figure with Sut, even though he
has no name and his legend has been erased. The Tuphium
is the maternal abode of Sut, the son.
There was a god, Sebt or Sapt, the full form of his name being
Sebti. He is blended with Har of the East in Pa-Sapt-Har, the
temple of Sapt-Har, apparently the pyramid-temple at Memphis.®
This deity was depicted as a hawk with two upright feathers on his
head. These equate with the two feathers of truth on the head of
Sapt.^ A pyramid also, is one of his signs, and this reads Sapt or
Sapti. Sapt, with the pyramid or triangle determinative, was copied
by Wilkinson.® He is so little known that he has been called a
foreign god. But the pyramid is the sign of Sebt, as Sothis, the dog-
star, and the two are connecting links between Sebti and Sut, and Sebti
or Sapti is a form of the ancient Sut. The combination of Sut and
Horus is well known,® and it reappears in this Sapt-Har, of the temple
pyramid of Memphis. The Anubis-Jackal, which is also the symbol of
Sap, serves to identify that divinity as a continued form of Sut-Anubis.
As Sut is the earliest divine son, so Typhon, Teb, or Kep is the primal
mother, who gave birth to the boy ; Taurt being one of her titles.
Aphroditopolis, the capital of the tenth Nome in Upper Egypt, was
the earlier Tebu ; Aphroditopolis, the capital of the twenty-second
Nome, was Tep-ah ; Apollinopolis Magna, capital of the second
Nome, was Teb. These are all in Upper Egypt, and each is named
from the old genitrix.
Apet, near Luxor, a principal quarter of Thebes, bears the name
of the ancient mother, who personated the earliest Apt or Teb, the
Crib or Ark of the divine child. On a Memphian tomb of the
^ Granite Altar of Turin, pi. 2, col. D, lines $ and 6. Birch.
^ Vol. V. pi. 46 A, part vi., or the Head of a Gryphon. See Pierret, Panthdoti
igyptien^ p. 48. Paris 1881.
^ “ Pa-supti,” De Rougd ; Brugsch, Geogr. i. p. 32 ; Rec. of Past, ii. loi.
* Rit. ch. xvii. ^ Vol. v. p. 65. ^ See Pleyte.
VOL. II. B B
370
A Book of the Beginnings.
Fourth Dynasty a lady is named Tebt, the female hippopotamus,
and is therefore the namesake of the Typhonian genitrix, the mother
of Sut.
Apt, the reduced form of Khept, supplied the Egyptian lan¬
guage with its type-word for the angel, the messenger, especially
the messenger of divine vengeance in the Booh of the Dead. Ap
means to manifest, declare, announce, make known openly, and
Apt is the feminine manifestcr, the angel or messenger who was the
“ Living Word,” as goddess of the Great Bear, and of the four¬
fold type combining the hippopotamus, crocodile, Kaf monkey,
and lioness.
The goddess Khut (a modified form of Khept) and Har-Khent-Khuti,
were the deities of Athribis (Ha-ta-hir-ab), capital of the tenth Nome
of Lower Egypt. These were the oldest great mother and her son.
The goddess Tut or Dood,^ who was the mother of the great circle of
the gods at Abydus, bears a name worn down from Tept. The same
name is found in Dido, the Phoenician Astarte, who can be traced to
Isis-Taurt, or Hestaroth.
Enough to show the origin and continuity of Sut-Typhon in Egypt,
where the worship never ceased, however much it was suppressed.
Few more precious relics of the past have been left to us out of
Egypt than the account of Isis and Osiris assigned to Plutarch. In
this he observes :—“ We have also another story told us by the
Egyptians : how that once Apophis, brother to the sun, fell at variance
with Jupiter, and made war upon him ; but Jupiter, entering into an
alliance with Osiris, did by his assistance overthrow his enemy in a
pitched battle, and afterwards adopted him (Osiris) for his son, and
gave him the name of Dionysus.”
“ It is easy to show,” says Plutarch, “ that this fabulous relation
borders also upon the verity of physical science.” It is so without
accepting his explanation.
One has to feel again and again that the matter is Manetho’s, with
added explanations. The present story is that of Sut-Horus, the god
of the sun-and-Sirius cycle, who unites the ass or gryphon-headed
bird with the solar hawk, in a brotherhood of Sut and the sun. Sut
is the later Apophis, the Sut-Apehpeh of the monuments, the Sut-
Har of the Shus or Hekshus ; the Har-Sut of the inscription of Kufu.
The history of religion in Egypt and of the Egyptian origin of
Sut-Typhon is bound up with this story. It rightly relates the
quarrel which rent the monuments, as being that of Sut-Horus (Sut
as brother of the sun), and the Egyptian Amen-Ra, who was identified
by the Greeks as Jupiter Amen, also the alliance of the Ammonians
‘ Dood. This modified form of Tepht appears in the English “ Dud’s-Well,”
the Tepht being the Well of Source, identical with Dyved. A festival called the
DIUD feast, held in the reign of Mary, is recorded thus : “ On the i<^th of October,
1566, Walter Macwalter beand callit and accusit of halding ane Idoll feist, called
the Halyrudhous, K.S. R., 19 October, 1566, vol. i.
The Egyptian Origin of the Jews. 371
with the Osirians against the followers of Sut-Har, of Sutekh, of
Sebek and the ancient genitrix Typhon.
Again he says : “ They tell us that Typhon (Sut) made his escape
from Horus in the shape of a crocodile.” ^ This shows the passage
of Sut into Sebek, when Sut was separated from Har, and Sebek
personated the solar Ra. In consequence of this quarrel and divorce
of the sun and Sut, and the adoption of the crocodile type, he says
there was a continual custom in the town of Apollo (Har) for every
one on a set day to eat some part of a crocodile.
There has never been so good a history of what occurred in Egypt
as this, which is recovered from the mythology.
The Shus-en-Har did not cease with Mena, and the monuments of
Egypt are figuratively rent from bottom to top with the convulsions
of two theologies contending for the supremacy ; whole dynasties
being effaced from the recoros because they were the maintainers of
the ancient Typhonian cult, the worship of the starry mother and
son. Shus-en-Har, disk-worshippers or Hek-Shus, have all one
meaning when interpreted according to the theology.
Kufu, the founder of the Great Pyramid, was, according to my
reading of the ancient tie sign found on his ^standard,^ and in the
inscription referring to the Sphinx, “ a living Har-Sut,” i.e. he was
assimilated to the divinity Sut-Har,—Sut, the son of the old genitrix.
Khept had been modified into Hat (har) as the current type, but she
represented the goddess of the seven stars, Hathor’s seven cows, and
he, the king, was her living son Sut. He was the “ bull of the cows.”
It was the religion which caused the bad repute of Kufu in later times
among the Osirians, as reported by Herodotus, who says: “One
hundred and six years are reckoned (for the reigns of Kufu and
Kefren), during which the Egyptians suffered all kinds of calamities,
and for this length of time the temples were closed and never
opened. P'rom the hatred they bare them, the Egyptians are un¬
willing to mention their names, but call the pyramids after Philition,
a shepherd, who at that time kept his cattle in those parts.” ^ In this
version the Hekshus king has become the later Shasu, identified
with the graziers.
Philition probably contains the equivalent of P-har-iu ; the plural
being written with the alternative “ ti.” P-hal-ti would be a form of
the double Horus, who constituted the earliest Pharaoh founded
on the Har sonship. The same root, as Al, enters into the name
of Palestine, Philistines, and Pelasgi.
' The Shus-en-Har were looked upon as temple-closers and enemies
of the gods, because they only worshipped the duad of mother and
son, and were the nearest approach to monotheists in the past.
That is, they did not develop the early typology of the astronomical
allegory or carry it into the eschatological region of thought. They
‘ Of Isis and Osiris. ^ Lepsius Auswahl. 3 g jj 128.
B B 2
372 A Book of the Beginnings.
remained true to the one god as a male and the son of the mother.
This particular type will be illustrated in a chapter on the virgin
mother and her twin child.
The Shus-en-Har or Hekshus, probably had another return to power
after the sixth dynasty, for there is a huge gap as if their works and
records had been blown out of existence by the avengers who followed
them in the eleventh dynasty. The monumental silence is mourn¬
fully eloquent with this interpretation of the facts. The track of the
Typhonians is marked with rent and ruin, but not of their own making ;
they were not the destructives of Egypt. These were the Osirians and
Ammonians, who sought to erase every sign of their presence; the men
who have made of the seventh, eighth, ninth, and tenth dynasties a blank
desert. These were the people who wrecked their monumental history
to get rid of the traces of Typhon ; these, and not the Hekshus, were
the cause of the calamity we have still to deplore.
The Shus-en-Har, the Hekshus, and Sebekhepts were the wor¬
shippers of the child and mother as Sut-Typhon, and this was- the
cult that became dominant once more at the beginning of the
thirteenth dynasty, which, if the astronomical chronology holds
good, must have been about 2,300 B.C.
As the servants of Sebek, they equate with the Shus as servants
of Har-Sut. The passage, “ Remember that thou wast a servant
in the land of Egypt,” ^ will in Egyptian identify the Hebrews
with the Hekshus, the Shus-en-Har, the servants. Sebek (Kebek) is
designated the youngest of the gods, and yet at Ombos he was the
oldest form of Seb, or time. He was also identified as Har, the
sustainer of the world. The Har, the youth of the god, was made
manifest by the lamb, the young ram ; the Sebekhept motherhood
being represented as the abode of the lamb. This identifies the
child of the virgin mother when the ancient star-god had been
brought on as Sebek-Ra, in relation to the reckoning by solar time.
He was still the son of the Typhonian genitrix, the old first mother
of the gods. Sut and Typhon were the mother and son worshipped
at Ombos, the shrine of Sebek-Ra. The goddess of the Great Bear
is there distinguished as the mother of beginnings, the abode of birth
and nursing ; regent of the divinities of the Meskhen, the gracious
dandler. It is she who presides over the months with Sut-Nubti,
and is called the “ Living Word.” The priest or worshipper of Sebek
(or Sefekh), holds up in front of him a kind of instrument (possibly
musical) containing seven wires, the number of Sefekh’s name.^
In the course of time the followers of this cult grew fewer and
fewer in Egypt, and in the Hekshus revolts against the religion of
the Osirians they found their natural allies in the worshippers of the
mother and child outside of Egypt, who were continually invited
to come over and help them, when they made another rush and rally
‘ Deut. V. IS. 2 Descripl de L'tgypte, v. i. pi. 43 -
373
The Egyptian Origin of the Jews.
for the old religion. The Sebekhepts of The thirteenth, fourteenth,
fifteenth, and sixteenth dynasties were Shus-en-Har, or Hekshus
in the religious sense, no matter what compound they represented
ethnologically. Their reigns were marked by the customary erasure
of their names from the monuments, and the consequent blank in the
history. How long they reigned is at present unknown, but the astro¬
nomical date of 2,300 B.C. for the beginning of the thirteenth dynasty
may possibly lead to a closer computation of the period, and at the
same time shed a little light on the subject of the Jews in Egypt.
The notion that Egypt was always invaded on these occasions by a
foreign race which conquered the people and suppressed their national
existence for hundreds of years together, is doomed to extinction.
These conflicts were internal and caused by the rival religions, the
Shus within were helped Lj the nomadic Shasus from without, both
being the worshippers of the Egyptian Sut-Typhon, or the Syrian
Sutekh and Astarte.
A tradition, extracted by Africanus from the work of Manetho,
tells us that the Hekshus kings were Phoenicians ; that is, the
Fenekh. But the Fenekh is another type-name very difficult to
identify ethnologically. In the inscription of Shashankh I. the
conquered peoples of Edom and Judah are called “the Fenekh,’’
and the “ Aamu of a distant land.” “ As to the Fenekh,’’ says
Brugsch Bey,^ “ I have a presentiment that we shall one day discover
the evidence of their most intimate relationship with the Jews.” An
inscription on the rock tablet of the twenty-second year of King
Aahmes says: “These stones were drawn by oxen, which were
brought here and given over to the foreign people of the Fenekh.”
Here the Fenekh are identified by Brugsch Bey as the oldest repre¬
sentatives of the Phoenicians on Egyptian soil. It is easier, however,
to identify the Fenekh as Typhonians than as a foreign race. The
Fenekh, an Abyssinian wolf-dog, was an ancient type of Sut, and
this may have been the determinative of the name in the symbolic
sense. The Typhonians were all treated as foreigners, whereas the
Fenekh as Typhonians would not be named ethnologically. If the
Fenekh are named symbolically they may be Phoenicians, Jews, or
anything else in race so far as the mere sign goes. The Aamu, for
example, can be shown to include various ethnological types. Aamu
became a generic name for the Syro-Aramaic races, and there can be
no doubt of its relation to the Cow, hence the cow-herd or shepherd
was an Aamu. The young priestess of Aamu in the Creation by Ra,^
is a new form of the cow-headed Hathor, as especial goddess of the
town of the cow, the young Hathor being of the heifer type, the
golden calf of the Israelites. But the name is also a variant for the
unclean and impure, i.e. the Typhonians, which shows the religious
virus, but does rot furnish a race-name. The Hemi, as cow, wife,
1 P. 210, vol. ii. PI. B. 24.
374
A Book of the Beginnings.
female, seat, hinder part, helps to identify theirs with the other
Typhonian names. The A AMU were also fishermen who dwelt by
the lake Mareotis, and it is noticeable that these are the Aahti, and
that the goddess Aahti combines the head of the calf with the body
of the hippopotamus, and is a younger dual form of the ancient
Typhon, The Aamu in the Metternich tablet are inhabitants of
the water, determined by a fish and a crocodile.
The name of the Great Mother, as Ashtaroth in Hebrew, has the
meaning of herds or flocks. She was the lady of flocks in the sense
of plenty, the Dame Habond. Ashtaroth is Hes-Ta-urt, the Typho¬
nian cow, a form of which is found in Aahti. The Aamu were
her herdsmen, cowherds, Shus (servants) or Shasu. They were the
children of the old and Great Mother, whose earlier type was the
water-cow, and later the land-cow. The water-cow of Typhon is a
hidden element in the nickname of the Aamu as the cowherds, the
adorers of the Aa-Mu, who was the old first genitrix. Aa-Mu reads
“the ancient mother,” and as the Aa is the cow, and Mu the water, the
Aa-Mu is the water-cow or hippopotamus, the old Typhon, whence
the Aamu are Typhonians from the first. By their types shall we
know them. The general term of the “ shepherds ” may be rendered
by the Aamu, Shus, or the Menat.
One Egyptian root-meaning of the word Menat or Menti is to
go round. The collar goes round, and that is a Menat. The doves,
swallows, and pigeons wheel round and round, and they are the
Menti by name; to Men, as in the English “minnying,” being to
perambulate, to go round. The first motion observed, imitated, and
named was that of circle-making. The dove’s name answers to Tef
or Teb, which in Egyptian denotes movement in a circle. The
planets and sailors, called Bib-bu in Assyrian, are named as the
goers-round. This going round shows the Menti were nomadic in
their habits, whatsoever their race may have been ; so were the An,
who have been termed the wanderers.
The Menat are the despised Aat, lepers, pests, the abomination
of Egypt, but not primarily because they were cattle-keepers.
Men is the name of cattle, Men-ment denotes herds of cattle.
But, as with the Shasu, the name has an earlier signification.
These Menat also bore the name of the Great Mother in her
Typhonian form, and were her worshippers. Menat (Menkat) is
the old wetnurse, represented by the breasts, the Egyptian form
of Shadai. Jablonski says : “ There was a personification of Taurt
under the name of Menuthis, who was worshipped in a town
of the same name, the supposed wife of Typho.”^ The “wife of
Typho” requires explanation. Plutarch calls Nephthys the wife of
Typho. But there is no male Typhon apart from Sut (unless we
include Bes) who became the son and consort of Nephthys, in a
* Jablonski, vol. iv. p. 153.
The Egyptian Origin of the Jews. 375
later phase of the myth, just as he became the son of Atum.
Typhon is Taurt, Khepsh, Rerit, or Teb (or Menat even), the first
and oldest genitrix pourtrayed as the suckler. Her children and
worshippers were the detested Menat. The orthodox Egyptians
looked on them, as the fanatical Protestant does on the emascu¬
lated Mariolator. The name of the Aati was hurled at them. The
word signifies the unclean, the leprous, miserables, accursed. Aat
is a name of the hinder part, the back, and the eagle sign shows
it was worn down from Afti, the name of the old Typhon, who
was the hippopotamus as Apt, and the sow as Apht (at least
the boar is Aph, and Apht is the feminine form), the earlier
Khaft, Khept, and Khebt. The Khaft had become a name for
the godless, the evil ones, and this wore down (through Kat, the
hinder part) to Aat, the nar.i^ of the pests or Typhonians. So
in the Maori, Autaia denotes a pest, or the pest. Khept modifies
into Gat, German for the stern of a vessel, into Houte, Mantshu
Tartar, for the poop of a ship, and the Egyptian Utu or Ut sign is
the poop. The English Cuddy is a small cabin under the poop at
the stern of the ship ; the Welsh CwT is the hinder part ; the Fijian
Kata is the hull, the lower part of two, corresponding to the hinder
part in other vessels of the name. Khept is one of those early
words that become excremental, as it were, in language, and typical
of all uncleanness. They have no such significance in their earliest
form ; but in the process of wearing down we have Khat (Eg.) for the
corse; Chaddha, Hindustani, bubo; Khuti (do.) scab; Khhut,
defilement and contamination ; Kutu, in Maori, Malayan, and Fijian,
the louse. Kotha, Sanskrit, a sort of leprosy ; Gaoid, Gaelic,
disease ; COTII and Gout, English, disease; KiDA, Fijian, epilepsy ;
Kato, Kabunga, itch; KOTO, Gadsaga, itch ; Ket, English, filth ;
Kitta, Sanskrit, dirt; Caid, Irish, filth and foulness ; JAD, Polish,
virus, venom ; Yatu, Zend (the “ sin of Yatu ”); Aadwa, Arabic, con¬
tagion, contagious disease ; Iadaa, to comnunicate disease ; Wata,
pus, matter ; OlDOS, Greek, a tumour ; Odazo, to itch ; UWATI,
Swahili, a skin-disease ; Odieux, French, loathsome, odious. The
total meaning of all these forms of one word was concentrated by
the Osirians and Ammonians into the name of the Aati, the Khefti,
the people of the hinder part, the Qodeshoth and Qodeshim in
Israel, from Kat (behind, backward) and SH (Eg.) which denotes the
place and act of going. The Qodeshim of Israel are denounced by
. the Hebrew writers in a way that warrants this derivation of the word.
A passage in the Koran ^ is said to have been revealed in reply to
the Jews, who asserted that if a man accompanied with his wife after
the manner of the Qodeshim he would produce a more witty child.
In the same chapter Mahomet appears to have endorsed this
“ survival ” from the animal stage. On the other hand the Egyptians -
' Ch. ii. - Horapollo. ii, 40.
A Book of the Beginnings.
376
adopted two crows for a type of connubial intercourse because they
had advanced beyond the status of the Qodeshim.
The word “ Aat ” also means the orphan, and this was intended to
brand the Sut-Typhonians as the fatherless in the religious sense,
because they only worshipped the mother and her child, the harlot
and the bastard, as they were held to be by the Osirians. This
typical taunt of the “ Aat,” the orphans, has the same force as “ the
fatherless,” and the “itdd,” cast at the Christ in the ” Toledoth Jesu,”
as the earliest divine child, who was without a father.
The sign of the Foreigners, the wicked, tells the same tale. In the
form of the Utu, the poop, or stern of the vessel, it is still an ideo¬
graph of the hinder part, and consequently a type of Typhon. The
Utu, or stern, is a sign of Uti, the goddess of the north, who was a
continuation of the ancient genitrix in that quarter. This sign on
the monuments has sometimes been taken for the ethnological Yonias,
or lonians. Identical with the Hebrew Javan and Hindi Javanas,
Latin Juvenes, and Assyrian Kephenes, whereas it is an ideograph
of the hinder part, as the north, and of the Yonias or Typhonians
in the religious sense, independently of the Hellenes or lonians of
Greece, and is an especial symbol of the Typhonians, who were
Yonias as worshippers of the genitrix, whatsoever their race. The
opprobrious determinative was always Typhonian, but not neces¬
sarily ethnological. It was the sign of the place of going forth or
out at the Khepsh of birth. Then of the way of going out of
Egypt towards the north, the ideograph of going abroad, and finally
the type of the Foreigners in a topographical or geographical sense.
When this sign of the Foreigners, the impure, the hinder part, English
Aft, Egyptian Kheft, is drawn in the scutcheon of Ra-Nahsi,^ it
is not meant to indicate either the Foreigner or the impure in the
odious sense, but is simply the determinative of the nocturnal sun in
the Akar, the hinder side of the north. One of the Sebek-hepts of
the thirteenth dynasty is called Sebek-em-Saf; that is, he who is
from the hinder part, the sun in the Ament, the Typhonian solar son,
who was Sebek-Ra.
The Aati, Menati, and Aamu were charged by their opponents
with beastly practices in their religious physiolatry.
Proclus in Timaeus,*^ says: “ The Shepherds are analogous to the
Powers that are arranged over the heads of animals, which in arcane
narrations are said to be souls that are frustrated of the human intel¬
lect, but have propensity toivards animals The Menat were special
worshippers of the great mother Menat, the wet-nurse, who might be
represented by the hippopotamus, the sow, the goat, the ass, or the
later heifer. These were considered to be beast-worshippers, and
Bru^jsch, Ilislotre, pi. 8, scutcheon 158 ; Bunsen, vol. ii. p. 624.
Bruffsch, Histoirc, pi. 9, scutcheon 196. ^ B. i.
The Egyptian Origin of the Jews. 377
undoubtedly the female cult took repulsive forms ; the religion was
manifested by strange rites.
The subject of Sut-Typhon is the obscurest of the obscure, but the
impurity and obscenity associated with the name does not, as com¬
monly supposed, relate to the mere intercourse of the sexes. This did
not constitute the mystery of immodesty, so frequently anathematized.
The uncleanness, the secrecy, were related to the primitive physio¬
logical conceptions of creative source. The naked nature of the
beginnings have nothing gross in them either to the savage or scien¬
tific mind, but arc of absorbing interest to the student of the genesis
of ideas, the meanings of the myths and religion of the mysteries.
The charge of performing unclean rites is distinctly brought by the
Jewish writers against their own people. “They shall no more offer
their sacrifices unto devils, after whom they have gone a-whoring.
This shall be a statute for ever unto them throughout their genera¬
tions.’’ ^ The Lashairim, rendered devils, are a particular kind of hairy
goat known on the monuments as the Serau, a goat-kind of sheep,
which offered a type of biune being. The Jews continued the Men-
disian worship after they had left Egypt. In the language of Egypt,
says Herodotus,^ both a goat and the god Pan are called Mendcs.
He was right. Men is a name of the goat, and of Khem, the
Egyptian Pan, who had earlier forms in Shu and Sut, the first
Men, or Man, as the fecundator of the mother.
The Menat, the Typhonians, whose types of the genitrix were the
female goat and the dove, are described by Diodorus in relation to
this subject. He says: “ There having arisen, in former days, a
pestiferous disease in Egypt, the multitude attributed the cause of
the evil to the deity ; for a very great concourse of foreigners of every
nation then dwelt in Egypt, who were addicted to strange rites in
their worship, so that in consequence the due honours of the gods
fell into disuse.”
The word “ Foreigners ’’ here, if derived from Egyptian, does not
preclude Egyptians from being among them, as Menat had become a
type name for the foreigner and for all that was held to be foreign to
the Osirian and Ammonian religion. The Menat were Typhonians,
all mixed up together as regards races; the origin of the name was
religious, and the earliest type of the Menat was Egyptian, or rather
TEthiopic. P'or the roots of these matters we have to go a long way
back. The unclcanncss had its beginning in the earliest time
and most primitive condition of the pre-man. No more effective
evidence for the doctrine of development is anywhere to be found
than in these dark rites of religion. A link betwixt man and the
beast was not merely preserved in them, but it was made sacred.
This is a subject which can only be utilized by the evolutionist, and the
main interest lies where it has never yet been sought—in the anthro-
* t-ev- xvii. 7. Herodotus, ii. 46.
378
A Book of the Beginnings.
pological and sociological point of view. The Rabbins taught rightly
that their typical man Adam, of the same name as the monkey
Udumu (Ass.), had carnal knowledge of every tame or wild beast
that he could dominate, and was not satisfied until Eve was made for
him.^ When we know what conditions we have come out from, and
are still struggling out of on the upward way, we are for the first
time in a position to speak of certain facts of the past, and to enunciate
a doctrine of hope for the future, and, until wc know what we have
been we can form no fair estimate of what we are, or are to be. The first
inflammatory or inspiring appeal made by nature to man was through
the incitement of his sexual appetite, and this at first was indifferently
fed before it was educated. What a portrait, for example, of the
early mind and taste is presented by the Hippopotamus being adopted
as the primitive type of the genitrix, the Great Mother, the Khep,
Khepsh, or uterus of creation. Size of the emblem positively supplies
us with a measure of progress. Behemoth is first, in Taurt (Typhon))
the primordial; then the cow, as Hes-Taurt, Hathor, Neith; the
lioness, as Tefnut, Sekht, and Kefa. The cat as Pasht ; the vulture as
Mut; the frog as Heka—all types of the mother. These types per¬
sisted when the feeling to be expressed belonged to the earliest form
of religion, and they were the external images, answering to the
internal feeling which was a desire for the Great Mother, to be con¬
summated in sexual unition at times with the aid of her living
representatives, which were of necessity earlier than the woman-image
of the divinity set up for later worship. Nothing can be more natural,
however, than that the sexual feeling, being earliest, should be first
directed and the object set forth should be the female. This worship,
whether the type was animal or human, was continued by the Typho-
nians and Yonias of various races who were one in their religion. In
the pictures of Khu-en-Aten, the disk-worshipper, the female, his
wife, standing by his side, is pourtrayed in a state of nudity.* The
author of Nile Gleaniugs discovered a portrait of Queen Taiiu, of
which he remarks, not without a touch of that modern consciousness
which in its expression is at times indefinitely more indelicate than
the nudity of nature, “ Her dress was quite open all the way down
the front .... The lady does not appear to have worn any other
dress. Prudishness was evidently not the fashion of the day.” ® This
nakedness of nature, with its primitive appeal, had also become an
abomination to the Osirian and Ammonian, and was cast out as
unclean. But instead of abusing the Jews (or Menat) for what
their laws reveal concerning the early religious mysteries, the
evolutionist is deeply indebted to them for their contribution to this,
the obscurest history of humanity.
Another Typhonian type was the dove. The name of this bird in
^ Bartoloc, Bibliotheca Rabbinica, i. 76, 77, 78. 2 Wilkinson, pi. 23.
® Nile Gleatiings, by Villiers Stuart, p. 252.
379
The Egyptian Origin of the Jews.
rptian is Men AT, and it must have been an emblem of the primal
itrix as it bears her name, both as Menat and the dove, or Tef
;.), the Hebrew nn. The dove was the bird of breath or soul,
later ghost. An Egyptian statuette of the nineteenth dynasty
ws a dove with a human head and wings extended over the bosom,
ifying the breath or soul. It was a type of the goddess “ Hathor,”
Egypt, and it brooded over the statue of the Syrian Juno at
^rapolis in the shape of a pigeon made of gold. To call it a solar
d has no significance. It was the image of the gestator, the bird
breath, and as such is held in the hand or on the sceptre of Hera
the act of visibly incarnating the soul of breath. It was the bird
the virgin mother who was the brooder, the generator of the soul
,en both truths were assigned to the genitrix. Hence the two
•tie-doves of the Jewish offering, and hence also the dove of the
Dly Ghost continued in the Christian Iconography. The Jews
arge the Samaritans not only with the worship of the dove, but
}o with a form of circumcision dedicated to the dove.^ This was
e dove that was synonymous with the sword, and the rite was the
Reproach of Egypt.”
The Egyptian priest appointed to kill all the unclean animals was
died a Menui. This is significant.
The Menat appear by name on the monuments as a Sinaitic race.-
/ithin Egypt the Menat are identifiable by the Typhonian types,
ne of which is the dove, another the goat; the Aamu, by the cow
ncluding the water-cow) ; the Aati, by the hinder part, the seat,
.le image of Typhon : and it is by these typical names that we have
a recover the Hebrews from the Egyptian monuments.
The only satisfactory ethnological designation for a people like the
lebrews must be derived from the religious rootage in mythology,
n demonstrating the mythical origines it is not necessary to deny
;ertain tribal arrangements of the Jews out of Egypt. But the name
of the Israelites, as before explained, is derived from Isarel or Asharel,
he Lord (El) of the Ten Tribes in Jeshurun ; the ten who passed
iway because they were mythological, and were superseded by the
welve of the solar zodiac. Whatsoever historical fact may be found
IS a kind of parallel, the ten tribes are based on the ten who pre¬
ceded the twelve in the celestial chart. In this connection the house
of David belongs to the luni-solar reckoning of Taht by the number
ten, and solar twelve; the two being added to complete the total.
The^severance under Rehoboam is, even according to O. T. history,
only a reversion to some previous order of things.
The “ Children of Israel ” are the sons of the El of the Isar or
Gashar, the ten tribes who became the twelve in the latest arrange¬
ment founded on the twelve signs and seventy-two divisions of the
^ Nutt, On a Fragment of a Samaritan Targum^ p. 44.
Chabas, Antiquity Hist. 102.
A Book of the Beginnings.
380
solar zodiac. The earliest rendering of the name of the Hebrews ^
is as the (nay) Gabari, identical with that of the Kabiri, who are a
family (Kab) of companions, watchers, or brethren; the first of these
being the seven of the Great Bear, the children of the Typhonian
genitrix, the root of whose name, in Egyptian, is Kef, Kep, or Kheb,
as in Kafa, the fist; Kef, force, might, the hinder part; Kep,
Typhon, concealed place, cave, sanctuary, womb ; Kapu, the mystery
of life; Kheb, the hippopotamus. With the terminal Tl, or T,
Khebt may signify the second, or dual Kheb ; Kepti, the two hands;
Kheptu, the two thighs ; Kabti, the two arms, two dancers, or two
Bears. With the terminal SH, Khepsh denotes the place, pool,
uterus, or emaning mouth of Kheb in Khush, and afterwards in
Egypt. Khepsh wears down to Ash, and in this we have an equi¬
valent of Eve, or Chavvah. In Jehovah we have Khefa, with the
Hebrew terminal n, the letter out of which all came, the sign of the
feminine abode, the Ah (Eg.) for house and womb.^
The name of “ Jew ” may also be traced finally to Jehovah, the
Great Mother. The Arab name for the Pole-star, “ Joudi,” the “ Star
of Joudi,” is a modified form of Khepti, as the goddess of the Great
Bear. On another line the original Khepsh, Gevsh, or Chavvach, had
modified in Chinese, into the form Ch’hoo, for the North Pole.
Khep or Khef (Eg.), abrades into Ap, Af, Au, and lastly into lu, the
Egyptian I being a developed form of the A. On this line the name
of the mother passes finally into that of the son, and intermediately
we have the Hebrew in' (Jhv) as a name of the God, the mysterious
and unmentionable one, whose nature was only communicated to the
initiated, whether in Israel or among the Phoenicians and Greeks.^
This is the divine Son of a dual nature, who became the lu'as lu-sif,
lu-em-hept, and lE-Apollo. The intermediate form of the spelling is
applied to Joseph, as e)Dini in Psalm Ixxxi. 5, and there only. W ith
the Vav retained, we have the name of the Jew, as in the French Juif;
the W in the word Jew represents a letter F, as in the English If. a
name of the Yew-tree. The Jews, then, are the IHVS, Ivs, or lus. The
beginning of the name of the Jew in Jehovah or Khevah, the gcniti i-x,
and its final development in lu and lE, the Son, the lusu (or Jesus) is
illustrated by the tradition in the first Toledoth Jesu, which relates that
the unutterable and ineffable name of God was engraved on the corncr-
.stone of the Temple. The mount of the four corners was typified by
a stone. This is referred to by Enoch, who says: “ I surveyed the
stone which supports the corners of the earth.” * This stone was
discovered by David when he dug the foundations of the Temple, and
was placed by him in the holy of holies. The name was stolen by the
‘ Gen. xiv. 13.
- Letter n. The H or Heta in Coptic has the numeral value of 8, the number of
Smen the place of beginnings out of which all came.
Ljfiius, de mens, iv. 38, 74, 98; Cedrenus, i. p. 296; Julian, orat. 5, in matrem
deor. p. 172. 1 Enoch, -xviii. 2.
The Egyptian Origin of the Jews. 381
Christ who entered the Temple and inserted the word in the flesh of his
thigh ; the name which enabled him to perform his miracles. In this
legend we have a representation of the bringing on of the name.^
The name of lu (-in') shows the nature of the great mystery, as it
means twin, and denotes a dual being that was both male and female
in one, as Tammuz, lu-sif, Duzi, and other hermaphrodite deities.
Under cover of this the half-feminine nature of IHV constantly escapes
detection. The derivation of Ihv from Ihevah shows the corre¬
spondence of the etymology to the mythology. Ihv (seph) is the
son of Ihevah, and we are now in a position to show how Ihv is an
abbreviated form of Ihevah, and the God of the Psalmist, who was
the Deliverer from Egypt, as Joseph, is the Son Sif, of Ihevah, hence
Ihevah-sif, Ihv-sif, or Joseph.
Sut, as the lu-sif, has been already identified by his type, the ass,
named lu, in the time of the twelfth dynasty. The mother and son
worshipped by the Hebrews or Jews in Egypt were Sut-Typhon, the
same dual deity as the Sutekh and Astarte of the Kheta. The god
who brought them out of Egypt, had, “ as it were the strength of an
unicorn.” The “ Rem ” here named is the Rumakh of the hiero¬
glyphics, the hippopotamus Typhon, the mighty beast pourtrayed
in the planisphere, as dragging round the starry system, and literally
lugging a third part of the stars of heaven up out of the Egypt
(Khebt) of the north. This is the first mention of the unicorn in the
Hebrew writings.* The passage is repeated in the next chapter:
“God brought him forth out of Egypt; he hath, as it were, the
strength of an unicorn.” ^
The unicorn is the type both of Sut, the son, and Typhon, the
genitrix. One symbol of this dual divinity is a kind of antelope with
a single horn—the unicorn of heraldry.^ This is the type of Sut, the
son, and by it we identify Joseph, whose “horns are as the horns of
unicorns.” The unicorn of Deut. xxxiii. 17 preceded the bullock
of Au, and both are here given as symbols of the lusif or Joseph.
Amongst the mo.st ancient things in Hebrew is the word on', which
stands for d 33 , the Jad representing a k-sound. Kabm (di’ or) has
the meaning of being big-bellied and pregnant, and in this old unused
word survives the name of the Typhonian genitrix, the hippopotamus
goddess Khebma, the procreant Great Mother. The word is
applied to the brother-in-law, i.e. the brother of the husband, who
was compelled by law to marry the widow of his deceased brother,
in fulfilment of what is termed the Levirate.® This was a reliquary
' This story is in the •Iti'' nn*?in "iBD, n work assumed by various writers to be
'a foul forgery, perpetrated for the purpose of blaspheming the name of Jesus. But
this, -with other storic.s in the same work, shows me that the Jesus intended belongs
to the Mythos, and has been mixed up with Jesu Ben-Panthera. Here let me say
(that I am greatly desirous of meeting with some Hebrew who is well-versed in the
Talmud, Haggadoth, and oral traditions of his people.
* Num. xxiii. 22. ^ Num. xxiv. 8. ' Champ, D. 115.
* Gen. xxxviii. 8; Deut. xxv. 5-7 ; cf. Ruth, i. 15.
382 A Book of the Beginnings.
bequest from the sociological stage described by Caesar in Britain,
where ten or a dozen men, fathers, sons, and brothers, had their
wives in common, and kabbed together like the Kabiri above,
the seven of one family, who were the sons of Khebma, and the
primeval brothers-in-law, when the fatherhood was individually
uncertain, but was acknowledged by the Kabiri, grouped together
under one Totem, who were desirous of perpetuating the family
(Kabt, Eg. a family) name.
Sut-Typhon occurs by name ^ as a cousin of Aaron, the Hebrew
El-zaphan being the rendering of the son of Typhon. The Hebrew
writers are constantly complaining of the tendency of Israel to
revert to the grosser, earliest type of deity, in Sut-Typhon, who is
recognized by the monuments as the great divinity of the Syrian
land. In two different accounts of the same transaction, it is written,
—in the one,* “ the anger of Jehovah was kindled against Israel, and he
moved David against them to say. Go, number Israel and Judah in
the other : ^ “ Satan ({Ob') stood up against Israel and provoked David
to number Israel.” But there is no real discrepancy. The first
form of Jehovah was the feminine Typhon, the later personification
of all evil; and if a male divinity be meant, the earliest masculine
deity of the Jews was Sut, the son of Typhon, the Lord as the
Sabean Baal or Bar-Sutekh. In Egypt Sut was degraded to the
position of the Apophis power of darkness, and the Akhekh of evil,
the natural opponent of the sun and the light; and the god, who had
been united with Har, as Sut-Har, or Sut-Nubti, in the earlier
typology, was afterwards transformed into the devil of theology. The
same change occurred in the later Judaism. The ancient divinity, the
god Sut, was converted into the apostate Satan, the adversary of souls.
Nevertheless, Sut and Satan, deity and demon, were originally one
and the same. Also this suggestion of numbering has a look of
likeness to what we find in the Egyptian mythology, where Sut was
prior to Taht as the numberer, the measurer, and calculator; and
David, as is here maintained, is the Hebrew form of Taht. Sut was
superseded by Taht, because he was not so true a reckoner as the god
of luni-solar time, Sut (tab') meaning the one who has turned aside,
deflected, or deviated from the straight path, and become unfaithful;
hence the Apostate. Sut-Typhon, the mother and son, in El-Shadai.
became the plural devil, as the Shed or Shedim,* to whom the Israel;
ites had sacrificed® and offered up their children, the Shad-Behemotl’
of Habakkuk.®
Sut appears, in the Book of Job, among the sons of God., In thi
book he enacts the part of Sut in the Egyptian Ritual, where he 1
the adversary and accuser of souls, at the head of a company 0
accusers, when the deceased pass before the judgment seats. Th
^ Ex. vi. 22. 2 2 Sam. xxiv. i. ® i Chron. xxi. i.
* Deut. xxxii. 17. a Ps. cvi. 37. <5 ii. 17.
The Egyptian Origin of the Jews.
383
Chaldee paraphrast renders a passage in Job thus : “ There was (an
appointed) day of severe judgment, a day of forgiveness of sins ;
and the hosts of angels came and stood before the Lord, and the
Satan came also and stood in judgment before the Lord,” This is
a portrait of Sut in the Egyptian Judgment. It is quoted here to
show how faithfully the Hebrew writings follow in the wake of
Egypt regarding Sut-Typhon as divinity and devil.
Typhon was especially worshipped in Israel as the suckler who
was represented by the sow. The Egyptian Rerit became the
Assyrian Lilit, Arabian Halalath, and Hebrew Lilith, a succubus
and demon of nocturnal pollutions in the Talmudic and Kabalist
legends. Naamah, the sister of Lamech, is likewise a form of the
Lilith, who can be identified through the Phoenician goddess A.shthar-
No’ema, later Astronoe, whom the Greeks call Nemanun or Astro-
nome, she who they say dwelt at T*^re in the sacred island of Asteria.
The Paschal Chronicle identifies her with Astronome by means of
the island and the star of Astarte, who will be shown to derive from
Hes-Taurt and her star to be the constellation of Ursa Major, before
the planet Venus became the type of the genitrix of the gods. As
Naamah she is the gracious, mild, tender, pleasant, melting, volup¬
tuous ; and we can see by the Egyptian “ Nem,” to be delicious,
sweet, delightful, and to debauch and deprave, how the one character
passed into the other.^ She was so beautiful that the angels fell in
love, and cohabited with her, the product of this union being certain
devils called Seduh.'^ The Lilith of Rabbinical tradition is called
Adam’s first wife, who left him, and soared into the upper air. The
lady has been badly abused by Jewish ignorance, and turned into one
of the demons of divinity dethroned, the night-monster of Isaiah ;»
for theology, in trying to erase and obliterate the imagery of myth¬
ology, has scarified and blasted the face of the whole beautiful
creation. But see how the symbols live ! Rerit or Taurt (Typhon)
the Great Mother, carries in her hands and rests upon a loop, the
noose-sign of reproduction, an emblem of the Bearing Mother, bound
up for nine months. And in Hebrew Lilith exists as Lilath the
loop. This Typhonian hieroglyphic was to be repeated 200 times in
the tabernacle of the Lord.-* In the hieroglyphics Rer means a child,
to dandle, and Rent (Lilith) is the nurse and dandler of the child
In the Rabbinical legends, Lilith has become the destroyer of little
children. The hippopotamus, or rhinoceros, was also a type of Rerit
or Lihth. This IS the unicorn, and the single horn growing out of its
nose IS strongly marked in the portraits of Rerit, U Lilith. In her
demonhood she ,s supposed to obsess little children. Ben Sira states
. that when a child laughs in its sleep on the night of the Sabbath or new
* C/iron. Pasch. t. i. p. 66.
2 Vossius, De On^. et Prog. Idol. lib. i c 17
' H. 4 Ex. xxvf
384
A Book of the Beginnings.
moon, they say that Lilith toys with it, and tickles it. And three times
over the parents cry, ‘ Begone, cursed Lilith,’ and each time they pat
the child on the nose ; ” ^ the place of the horn, and seat of Lilith’s
power, hence the appropriate pat on the nose, to drive her out. Also
Taruth (Hebrew), for the revolvers, is synonymous with her name, as
Taurt, the genitrix of the seven revolving stars.
According to the Rabbins, there is a demon who presides over the
malady of blindness and the dizziness of delirium; his name is
Shebriri (nnsBi). In the hieroglyphics, Shefi is the demon,
terrible, terrifying. Sheb is blind, and RIRI means to go, whirl, or
be whirled round and round. This explains the demon Shebriri,
who is only traditional in Hebrew. The name of the demon identifies
it doubly with Typhon, who was, with Sheb (Kheb) and Reri (Rerit,
later Lilit), the whirler-round.
Sut-Typhon is aimed at by Isaiah^ as the Hilal who had
said : “ I will exalt my throne above the stars of God ; I will sit also
upon the mount of congregation in the thighs of the north.” It is a
compound image. The divinity of the thighs of the north was the
feminine Typhon, and her son was Baal-Zephon. Hilal-ben-Shachar
is not one of the morning stars, but, as Sothis at its heliacal rising,
had been of far more importance than either of these; no morning
star can be connected with the north, as was Baal-Zephon or Sut-
Typhon. This is Lucifer; and Lucifer, as the devil of theology,
identifies the Sut or Satan of mythology. The word iriK' also tends
to identify the Black Sut, as in Sut-har, Sut-Nahsi, or Sut-Nubti.
Rer (lal) is the child of Rerit, and Hi (Eg.) means pollution,
impurity. Hi-lal, as Egyptian, would denote the unclean son of the
sovv (Rerit), Sut, the son of Typhon.
There is no difficulty in identifying the Jews, Hebrews, or Israelites,
with the cult and caste of the Sut-Typhonians, the Aat, the Menat,
and Aamu, within Egypt; but this, at the same time, is to disperse
them there rather than to recover the ethnological autonomy of a
Syrian people, ranging from one individual in Joseph to two millions
at the time of their Exode. Such a people is not to be found, simply
because it never existed.
Brugsch Bey gives the latest results, and ranges through the whole
series of the monuments. He remarks :—
‘‘ Some have very recently wished to recognize the Egyptian appellation of the
Hebrews in the name of the so-called Aper, Apura, or Aperiu, the Erythraean
people in the east of the nome of Heliopolis, in what is known as the “red country,’
or the ‘red mountain.’ According to the inscriptions the name of this people
appears in connection with the breeding of horses and the art of horsemanship. In
a historical narrative of the time of Tahtmes III. the Apura are named as horse¬
men, or knights (Senen), who mount their horses at the king’s command. In
another document of the time of Rameses III., long after the exodus of the Jews
from Egypt, 2,083 Aperiu are introduced as settlers in Heliopolis with the words.
2 xiv. 13.
Bartoloc, tom. i. pp. 69-71.
The Egyptian Origin of the Jews. 385
‘ Knights, sons of the kings, and noble lords (Marina) of the Aper, settled people,
who dwell in this place.’ Under Rameses IV. we again meet with Aper 800 in
number, as inhabitants of foreign origin in the district of Ani, on the western shore
of the Red Sea, in the neighbourhood of the modern Suez. These and similar
data completely exclude all thought of the Hebrews, unless one is disposed to have
recourse to suppositiotis and conjectures against the most explicit statements of the
Biblical records." —Vol. ii. p. 129.
Which is of course impossible with Brugsch Bey, who is so simple
a Bibliolator that he takes the whole mass of mythology, mixed up
with the slight human data, for unquestionable God’s truth. The
Jews had no such origin, no such unity, no such autonomy within,
no such exit out of Egypt, as he assumes for them. Like others,
he looks only for the ethnological entity and name, whereas the
Typhonians of Egypt can only be found under their religious and
symbolical names, because they' were such a mixed multitude.
There was an order of Egyptian priests named the Aperu, which
being preparatory corresponded somewhat to the novices of a convent.
Aperu means the consecrated, the Preparers, and it is the name of
the fillet worn by the Apru. Also the use of the word in the Harris
Papyrus^ will serve to show that the Apru were likewise preparers
or makers of roads. “Aperu ’’ there signifies to lay out with roads,
one road to fifty-three and a quarter acres being specified. One
form of the Aperu may have been the road-makers or navvies.
Clearly then, the Aperu as navvies will not distinguish the Hebrews
ethnologically nor religiously, although some of those afterwards
known as Hebrews may have rolled stones and prepared roads for
Rameses. We shall have to fall back upon the mythological and
astronomical Apru-iu in seeking an origin for the name.
The Aperu mentioned in the time of Tahtmes III. as being among
the many tribes of the Upper Rutenu who had been captured at the
taking of Megiddo (Magda) belong to two different Apru, to judge
by the two different determinatives of the greater and lesser bird.^
These two Apru De Roug6 considered to be the two Ophras, situated
in the land of Manasseh and Benjamin.^ This is quoted on account of
the dual sign. The name Aperu-iu has a dual ending with the lU added.
In the Papyrus of Leyden the name is spelt Apuiru-iu. In this
inscription they are engaged in drawing stones for building a fortress
of Rameses II. The text says, “ Now I have heard the message
which my Lord made, saying: Give corn to the men and soldiers
and Apuiru-iu who are drawing the stone for the great fortress of
the palace of Rameses. I have given them their corn every month,
according to the good instructions which my Lord has told me."^
The Aperu-iu correspond by name to the dual sign of the different
birds. Now there was a town or city' named Aperu, in the Saitic or
^ PI. 34 B. line 4. De Rougd, Album Photographique, pi. 51, 52.
^ Etude sur les divers monuments du Regne de Toutmbs III.
^ Chabas, Mela 7 iges, pp. 143, 144.
VOL. II.
C C
386 A Book of the Beginnings.
Sutite Nome, and Apru-Iu is the name of the double-house of Sut
Anubis. This is Sut at the crossing, the equinoctial Sut, answering
to Atum, the equinoctial sun. Apheru or Apru then is a name of
Sut-Anubis, and in the annals of Rameses III.‘ he is called FATHER
Apheru by name.
In the seventeenth chapter of the Ritual, Father Aper, as Sut-
Anup, is designated the “ Clean Grosser of the Place of Birth,” i.e.
in Apheru the place of the two equal roads. He is also the Ap-heru
Ap MAtennu in person, the opener and guide of Roads over the Hill
at the Crossing.
The Hebrews derive their name from Eber (lay) rendered the
crosser over ; Eber being the crosser, after whom the Abrahamites
of the line of Isaac and Jacob are designated the onay, the Heberim,
or with the Egyptian plural terminal, the Aperiu.
Eber, the crosser, is identical with Aper, the clean crosser, and Eber,
the father, with Father Aper, and so we continue theTyphonian origin
and line of descent by means of Sut-Anubis, who is depicted in a dual
form in the zodiac of Denderah, at the equinoctial crossing facing
both ways, and presiding over the Apheru, or equal roads, as god of
the crossing. The imagery is equinoctial versus the solstitial, and
belongs to a reckoning different from that of the two heavens north
and south. In relation to this, Sut reappears in the form of Anubis-
Sapti or Sapt, lord of the east, with the sparrow-hawk head. Here
we can connect Sut with the god Atum and the lion gods in the
equinoctial myth. The Hebrew reckoning was equinoctial, whereas
the Osirians held on to the solstitial. They kept the year equinoc-
tially and, what was considered still worse, did not begin it with the
Spring equinox but with the autumn, with the moon at full in the
ascending vernal signs and their sun-god the Red Turn or black Ra-
Nahsi, going down in the lower signs. It was in Apheru that Atum
and Shu wore the four feathers of the four corners as an equinoctial
sign. It was in Apheru, the place of the equal roads, and of Aper,
the lord of the crossing and guide of the sun, that the gods at rest
proclaimed the chiefs who belonged to the hall of the Two Truths,
and told of Shu, son of the sun, and of Anhar, son of the sun in
Apheru, the two established heads of roads resident in the empyreal
region of Apheru, Thus the Aperu-iu of the double horizon can be
identified with Sut and with Har-Makhu as Typhonians; the name
equates with that of Sut-Anubis, as Apheru-iu the dual Anubis of the
crossing, and guide of the two roads, and it is in this sense they may be
one with the Hebrews in Egypt. Aperu-Iu really contains the double
name of the Hebrews and the lus or Jews, both of which are com¬
bined in the god Aper-Iu, the double Anubis. But the Aperiu re¬
mained in Egypt after the Jews had left. There were 2,083 o*" 2,093
of them settled in Heliopolis in the time of Rameses III., and 800 are
* PI. 58, 117; Records, v. viii. p. 26.
3«7
The Egyptian Origin of the Jews.
mentioned as being in Egypt in the time of Rameses IV. And why
not ? The mythical exodus is of no authority against the historic
Egyptian monuments, and the Aperu or Hebrew was not primarily
an ethnological name, any more than that of the Typhonians, the
Aati, Menat, Aamu, or the lus. Proof positive can be offered for
the origin of the Jews being the lus, as the worshippers of the coming
son, and not a people named ethnologically. As before mentioned,
after our Jews had left Egypt Rameses III. built the temple of the
Jews or of Judah in the north of An (On). He says in his address to
his father Turn, “ I made thee a grand house on the north of An con¬
structed of eternal work, engraved in thy name, the house of millions
of years of Rameses, ruler of An.”
“ I made for thee the great western abode and the lake of thy
mother lusaas the ruler of An.”
“I made large boats for thy great daughters lusaas (and) Nebhept.”
This “house of millions of years,” in the north of An, was known
as the temple that stood on the Tel-el-Jahoudeh, the remains of which
were lately in existence. This was the mound of the Jew, and the
Jew of this temple was the god lu, son of lusaas, the Great Mother
of the son whose worshippers were the lus or Jews, no matter of
what race, the same Jews theologically, who worshipped the god
Hu, in Cornwall.
Josephus is right when he claims that his people were Hekshus.
They were not the Hekshus in his sense of the conquering Syrian
kings, the subduers of Egypt, but they were of the Hekshus religion,
that of the pre-monumental Shus-en-Har, the worshippers of the
mother and son. Hekshus applied to the so-called shepherd kings
was a nickname, the point of which lay in the word Shus meaning
servants, and service. Josephus reports that Manetho in another book
said the nation called Shepherds were also called captives in the
sacred books.^
This is explained by the name of Shus for servants rather than by
the later Shasu, the shepherds as graziers ; Hek (Eg.) being a ruler,
a king, the Hek-shus are servant-rulers or in a sense captive-kings ;
hence the nickname. The original service was that of the Shus-en-
Har ; hence the point of the nickname. The ancient theocracy
represented a government assumed to be divine, with no monarchy
but that of the Divinity, and the priests or judges were his or her
law-givers and representatives to the people. It is the oldest form
of government in the world. It was the government of the Druids,
of the Aztecs and North American Indians ; the earliest everywhere.
According to a tablet from Samneh in the time of Amenhept III.,
the same kind of government was found prevailing among the
Kushites as is described in the Hebrew writings. This was a theo¬
cracy. It is recorded that they were not ruled by kings but by
' Aj^ainst Apiov, i. 14.
C C 2
388 A Book of the Beginnings.
“judges,” or, as is now suggested, they were Hekshus, the priest-rulers
and priest-ruled people abominated as Sut-Typhonian by the ortho¬
dox Pharaohs of the Egyptian monarchy. These always had their
adherents within Egypt, and hence the wars of the Hekshus or
Shepherd Kings. But the Jews in Egypt can no more be discriminated
as Hekshus among Hekshus than the Hebrews among the Aperu-iu
or Aamu, the Menat or the Fenekh ; they were a part of the mixed
multitude generally undistinguishable except as Typhonians and
worshippers of Sut. Nor will the Hebrew records help us much ;
they seldom reflect the monuments. They were primarily mytho¬
logical, whereas the monuments are historical. They mainly con¬
tain the Egyptian mythology converted in later times into Hebrew
history. If there had been a specially Jewish exodus the Exodus of
these writings is still mythological. If there were such persons as
father Abram and Jacob, and Joseph and Moses, the characters pour-
trayed under these names are none the less mythological, for they
were mythological from the first, and could not become historical
with the after-touches of Esdras.
To begin with, there is a .supposed prophecy made by the
Lord to the Abram of the first covenant.' “ And He said unto
Abram, Know of a surety that thy seed shall be a stranger in a
land not theirs, and shall serve them, and they shall afflict them
four hundred years,” and this length of time was identified with
the “ fourth generation.” ^ But the prophecy of 400 years would
not be historically fulfilled by the assumed sojourn in Egypt. “ Now
the sojourning of the children of Israel, who dwelt in Egypt
(was) 430 years, and it came to pass at the end of 430 years,
even the self-same day it came to pass, that all the hosts of the
Lord went out from the land of Egypt.” ^ It is now too late to discuss
the absurdity of the Lord literally talking in person to a man named
Abram and making a false prophecy to the extent of thirty years,
which is corrected to the day ! Nor did the ancient prophecy relate
to unforeseen events, but to the fulfilment of the time-cycles. The
prophet was the Nabi, the announcer. Sut-Nub or Anup was the
typical announcer in Egypt, the first prophet of the year, also of a
period extending to the length of a Sothiac cycle, and the learned in
circle-craft were those who knew and announced the end of the various
cycles of time. Their prophecies were safe, and sure to be fulfilled. But
the ordinary notion of prophecy has no meaning in heaven or earth
when applied to the sacred books. Here, for example, is an illustra¬
tion of so-called prophecy, and its false interpretation by those who
were entirely ignorant of the symbolical language, and its mode of
conveying the hidden wisdom.
Isaiah relates how the Lord spoke to Ahaz, saying, " Ask thee a
sign of the Lord thy God ; ask it either in the depth or in the height
' Gen. XV. 13. 2 v. 16. ^ Ex. xii. 40, 41.
389
The Egyptian Origin of the Jews.
above.” Ahaz declined. Therefore the Lord Himself gave Ahaz a
sign. Then follows the passage rendered in the English version,
“Behold a virgin shall conceive and bear a son, and shall call his
name Immanuel. Butter and honey shall he eat, that he may know to
refuse the evil and choose the good. For, before the child shall know
to refuse the evil and choose the good, the land that thou abhorrest
shall be forsaken of both her kings.” ^ This in the heading is the pro¬
mised Christ. Numberless volumes have been written to show that
this was a Messianic prophecy, and it was one of the cornerstones of
Christology until it was supposed that the building could stand with¬
out it. Latterly it has been admitted more and more that the Virgin
was conceiving or bearing the child then and there ! Now this is a
prophecy in the modern sense. The speaker foretells an event which
he says will happen shortly. In doing so he uses the language of the
elder prophets and the imagery which is still pourtrayed in the heavens.
The Virgin Mother is extant as Virgo in the zodiac. Amanuel
is the coming son. A 1 (Ar) has been sufficiently shown to
mean the son. Ameni is an Egyptian proper name. There is a
sepulchral inscription of one Ameni, of the eleventh dynasty.^
Ameni or Amenu (Eg.) signifies to come, or the coming one; the
Messiah of mythology, hence Amenu-El is the coming son.
The one who comes also brings, and this Ameni to come supplies
the French Amener to bring, Amcne, brought. Immanuel came
annually and was conceived at the time of the summer solstice, as
Har-pi-Khart, the child of the mother only. This was Har the child who
transformed and became the only begotten of the father, reborn at the
time of the vernal equinox, as Har the younger, the Shiloh, the after¬
birth, who was no longer the child but “ knew to refuse the evil
and choose the good,” which the child Horus did not, because he was
always infantile. One name of the child the consoler, the arm of the
Lord, is Ser; the Zend Sarosh, Hebrew Shiloh. Ser (Eg.) also
signifies the anointing, and has the meaning of butter or cream, de¬
termined by some yellow substance. This is the typical butter and
honey on which the child was nutrified. From summer solstice to
spring equinox is nine months, and the two Horuses came forth from
these two quarters, south and east, as it is written in Habakkuk.^
“ God came from Teman, and the Holy One from Mount Paran.”
But in the adjustment of the solar zodiac the Virgin Mother and the
gestator (in Pisces) are but six signs apart. These two are in the
lower and upper heaven, corresponding to the sign both in the “ depth
and in the height above.”
In the zodiac of Denderah the Messiah prince, Har the child, is
stationed in the sign of the Scales. But the Arabians made their
Mesaiel the protecting genius in the sign of Virgo, and Mesai-El is
the same as Me.s-Har, or Mesore, the name of the month in which
* Is. vii. 14-16. » Records of the Past, vi. i. 3
390
A Book of the Beginnings.
the child was conceived. This was the month of Tammuz in the
Jewish-Aramaic calendar, corresponding roughly to June. In accord¬
ance with this allegory of the heavens the Hebrews held that there
were two Messiahs, or the Messiah who had two manifestations. One
was to be born of the tribe of Judah, and a second of the tribe of
Ephraim—that is, on the equinoctial sides of the zodiac as repre¬
sented in some planispheres, and also in the signs of the Lion and
the Bull, which were the signs of Judah and Ephraim. Certain
Jewish traditions concerning the Messiah were gathered up in the
fourteenth century by Rabbi Machir in his Avkath Rochel, and
published in Hebrew and Latin by Hulsius,^ in which the Messiahship
is based on the physiological and astronomical number and period of
nine months. Three kings are to conspire against the kingdom of
God and His law during nine months. Also in the sixth sign a
king is to rise in Rome and rule over the whole world, and lay waste
and persecute Israel for the space of nine months. And, “at the end
of the nine months shall be revealed Messiah Ben Joseph, whose
name shall be Nehemiah, the son of Ghuziel, with the tribes of
Ephraim, Manasseh, and Benjamin and part of the tribe of Gad.” ^
The year began say in Mesore, our June 15th. Isis had then conceived,
with the sun in the sign of Cancer. In three months or so she quickens,
and Har the elder appears in the sign of the Scales. Six months after
Har the younger is born with the entrance of the sun into Aries.
The coming son or Amanuel was born every year of Virgo first, as
the child fed on butter and honey, and reborn of the gestator lu-sa-as,
in the opposite sign. Thus according to the celestial pictures yet
extant the statement is tantamount to saying, “ In less than six or at
the utmost nine months the land that thou abhorrest shall be for¬
saken of both her kings.” And that is all there ever was in the “ Pro¬
phecy.” It would have had the same meaning if the writer had said
the child was to be born of nine virgins, as Heimdal of the Norse
mythology was called the son of nine virgins, the nine who became
the muses of Greece, and warmed the cauldron of Keridwen with
their inspiring breath. Nine breathers and three water-sirens repre¬
sented the twelve months of the year.
The two women called the wives of Jacob, “which two did build
the house of Israel,” are identified with the Virgo and gestator of the
zodiac, when it is said allusively to Ruth, “ Do thou worthily in
Ephratah and proclaim thy name in Bethlehem.”® The prayer is—
May she breed and bring forth; may she conceive like Isis (Virgo),
and bring to birth like Nephthys; only the typical two divine sisters
cited are Leah and Rachel (the mother of Joseph), and the two places
are rendered according to the Hebrew. Bethlehem, the house of bread,
* Theoloj^ice Jtidaicce Pars Frima de Messia, Bred®, 1653 ; Bartoloc, Bib. Rab.
tom. iv. p. 28.
^ Avkath Rachel, Hulsius, p 35. ^ Ruth iv. 11.
The Egyptian Origin of the Jews.
391
represents the house of Virgo who carries the corn, and Ephratah was
the place where the Messiah son, the seed, was brought forth annually
for ever, he who was to be the “ PEACE,” i.e. the lu-em-hept.^
Egyptian may throw light on the Hebrew no'py (Galmah), rendered a
virgin, as applied to the pregnant and bearing mother of Isaiah vii.
14. Kar represents Gal as the rouncJ, circle, or course; Kar also
means to have, bear, carry ; Meh signifies to be full, complete,
fulfilled. The course fulfilled by the Galmah may be completed in
puberty, by the marriageable maiden, or in the period of gestation.
In the present instance the fulfiller of the course as the gestator is the
Galmah, the MEHT-den or Madchen.^
The commentators have been, and still are, entirely ignorant of the
astronomical christology and the fundamental nature of the sacred
writings. The “prophecy ” of .\bram is just as surely astronomical,
although not so easily explained. For this reason. We find the same
date in the Apocrypha,® “Behold the time shall come when these tokens
which I have told thee shall come to pass, and the Bride shall appear,
and she, coming forth, shall be seen that now is withdrawn from the
earth.” For “ My son Jesus shall be revealed with those that be with
him, and they that remain shall rejoice within 400 years. After these
years shall my son Christ die, and all men shall have life, and the
world shall be turned into the old silence seven days, like as in the
former judgments.” This refers to a period of time apparently
repeated every 400 years. “ And after seven days the world that yet
awaketh not shall be raised up, and the earth shall restore those that are
asleep in her,” and tliere is to be a judgment as at the end of former
cycles. The seven days had the same meaning as those in the story
told by Lucian,^ who relates that at the Temple of Hierapolis a
man ascended one of the phalli (pillars) twice a year, and remained
on the top of it watching and sleepless during seven days, as
“some suppose” to keep in remembrance the Deluge of Deuca¬
lion, or the ending of a period which was thus symbolized. All
such customs belong to the early mode of memorizing the reck¬
onings of time and period. The time-cycle is shown by the “ four
beasts” of Esdras,® “whom I made to reign in my world that the
end of their times might come through them.” Also, these four
belong to the four corners of the lion, scorpion, waterer, and bull, and
therefore are, according to the present interpretation, the same as the
four kings whom Abram overthrows and supersedes ; they also
correspond to the four generations of the 400 years. There is a
period of 400 years assigned to Osiris in the lists, and one of 500
years to Seb. We cannot but suspect that the former period is
related to the Sun-and-Sirius reckoning, and to the lusu, or Jesus of
the Apocrypha, as a form of Serapis.
^ Micah, V. 5.
* De Dea Syria.
* See vol. i. p. 396.
ii. II, 39.
^ 2 Esdras, vii.
A Book of the Beginnings.
392
Can the Bride refer to Sothis-Isis.> The star Sothis was called the
“ Lady of the Beginning.” She gave birth to the new year, and was a
celestial type of commencement. The Bride is to appear again that
now is withdrawn from the earth, and she coming forth shall be seen
at the same time that Jesus, the coming Son, is to be revealed. The
prophecy of the Apocrypha is certainly based on circle-craft, and
contains the parable of a period of 400 years. The prophecy of
400 years belongs to the Apocrypha, i.e. the secret writings in which
the chronology related to the heavenly bodies in Khebt, and not to
the Jews in Egypt.
It is different with the period of 430 years. This we are able
to utilize by aid of the “ Tablet of 400 years,” discovered in
the ruins of ancient Tanis, i.e. Pa-Raineses, which had been the
more ancient Tanis or San, the Hebrew Zoan, and was rebuilt
or resuscitated by Rameses II. “ Marvellous things did he in
the sight of their fathers in the land of Egypt, the field of
Zoan.”* The Zoan here mentioned is no doubt the Egyptian
San, the place of the Tablet of 400 years, only the writer has asso¬
ciated the topographical name with the mythical legends of the
fathers and the parables of the astronomical allegory, and the “ dark
sayings of old ” which the fathers had told them, that they should
make these marvels known from generation to generation. The
tablet belongs to the reign of Rameses II,, and the king is represented
making an offering to the god Sut. The inscription runs thus: “ A
gift of adoration to thy person, oh Sut, son of Nut, give thou a long
time in thy service to the Prince Nomarch, royal scribe of the horses,
superintendent of the fortress Taru.” The dedicator is a prince, gover¬
nor of the Nome and the superintendent of the fortress of Rameses,
within which the Hebrews are described as labouring when they built
treasure cities at Pithom and Rameses. It relates that Rameses
ordered a large tablet of stone to be made in the great name of his
fathers for the sake of setting up the name of the father of his
fathers, Seti I., called Ra-men-ma. Seti is named as the worshipper
of Sut, and the monument is erected in the great name of Sut; the
scene represents an offering to the god Sut in his human form
wearing the hut, or white crown, and holding the Ankh and Uas
symbols, Rameses is represented “ giving wine to his beloved that
he may make him a giver of life.” ’■*
It may be remarked that this monument contains good evidence
that Rameses II. was not that cruel persecutor of the Jews, or
Typhonians, which some have declared him to have been. It appears
from a tablet at Abusimbel, that he had chosen a wife from the hated
worshippers of Sut, a daughter of the king of the Khita, and that she
adopted the name of Ra-maa-ur-neferu. He was himself a Sut-
worshipper like his father Seti, if not so pronounced ; he was a Hekshus
1 Ps. Ixxviii. 12, 2 Records of the Past, vol. iv. 35.
The Egyptian Origin of the Jews. 393
in religion, if not a descendant of the Hekshus by blood. He appears
to claim descent from the Hekshus king Apehpeh, as the tablet was
ordered to be erected in the great name of his fathers for the sake of
setting up the name of the father of his fathers, and connecting the
Setis with their divine prototype in Sut. Sut-Nub, the doubly
powerful, is the style of the god Sut on the monuments, and this
Hekshus king is assimilated to that god. The god Sut is the object
of the celebration, as he was the deity worshipped by Seti I.
The adorer of the god says : “ Hail to thee, Sut, son of Nut, Aa-
pehpeh (or Apehti), in the boat of millions of years, overthrowing
enemies before the boat of the sun.” In this passage the Sun and
Sirius (Sut) are combined, as in the dual image of Har-Sut, or
Nubti. The 4CX)th year of Sut-aa-pehti, the great double force,
because of the combination of he Sun and Sirius, must be read as
belonging to a Sun-and-Sirius cycle, the object being the divinity to
whom the Setis were assimilated.
Herr Karl Riel ^ has undertaken to adduce the proof that the date
from the year 400 of King Nub relates to the introduction of the feast
of a Sun-and-Sirius year in the year 1766, in which the fifteenth
of Pachons of the vague year fell on the 15th of Taht, of the
fixed year, or on the real normal day of the rising of Sirius. Be
this as it may, the present writer thinks the main object of the
journey recorded, and of the tablet ordered by Rameses, was to
chronicle the year 400 of Sut-Nub for the sake of setting up the
name of the divine father of the Setis, and of keeping the chro¬
nology of a Sun-and-Sirius cycle of 400 years; also, he is unable to
dissociate from it the 400-year-period alluded to in the Books of
Genesis and Esdras, which belongs to prophecy, i.e. to the astro¬
nomical allegory.
In the divine reigns ^ there is a period of 400 years assigned to
Osiris ; and if we could identify that, it might prove to be a cycle of
the Bennu-Osiris, 400 years in length. The same imagery which
was applied to Osiris in the later cult belonged to Sut in the far
earlier time; the name of Sothis is for ever identified with Sut, and
here the period of 400 years assigned to Osiris agrees with a four-
hundred year cycle of Sut or Sothis. « Hail to thee, Sut-Apehpeh
m the boat of millions of years, overthrowing enemies before the boat
of the snn, great are thy roarings,” is the salutation to Sut as Sothis
not to the Bennu as the Phoenix of Osiris. The Egyptian Bennu or
Phoenix was the oonstellation in which Sothis or Sirius (the dog-
star) was the chief star. It is believed to have corresponded
wholly or partly to the constellations Cygnus and the Eagle
(Aquila); the Egyptian phoenix being the swan of the Greeks the
peacock of the Hindus (the bird of Saraswati and Kartikeya \vho
are the Hindu Bride and Son), and the eagle of the Romans
' 1875. ^ Seevol.i.p.41.
394
A Book of the Beginnings.
The Phoenix was called the Bennu of Osiris as the Nycticorax, a
bird with double plume at the back of the head. But it was also
represented by other birds. Nor is its name derived from the Bennu
but from Ankh the living, as in P’ANKHand Paneach (myQ) applied
to lu, the son, and to Joseph, both of whom personated a phoenix by
name. This Ankh was the oriental Anka, which was also known
as the Roc (Rukh or Rook), and Simurgh, which indentifies the
Anka with the Rekh, another form of the Phcenix found on the
monuments ; a determinative of the Repas as types of time, as well
as a spiritual emblem. Hor-Apollo says,^ “When the Egyptians would
denote the Great Cyclical Renovation they pourtray the phoenix bird,
for when he is produced a renovation of things takes place, and he is
produced in this manner. When the phoenix is about to die, he casts
himself vehemently upon the ground, and is wounded by the blow,
and from the ichor which flows from the wound another phoenix is
produced; which, as soon as it is fledged, goes with its father to the
city of the sun in Egypt; who, when he is come thither, dies in that
place at the rising of the sun. After the death of his father, the
yowig one departs again to his own cotmtry, and the priests of Egypt
bury the phoenix that is dead.” Pliny had learned that the life of
the phoenix was related to the great year of the Cyclic Renovation
in which the stars and seasons returned once more to their primal
places.^ But he gives its period as one of 660 years. Tacitus informs
us that opinions vary as to the number of years, the “ most common
number being that of $00, though some make it 1461,” ® the length
of the Sothiac cycle. “ It appears once in 500 years,” says Hero¬
dotus,'* and one phoenix period of 500 is certain. Lepsius has proved ^
that the Egyptians were acquainted with the precession of the equi¬
noxes, which they calculated by a period of 1,500 years, or three
phoenix cycles of 500 years each. This had to be combined with the
Sothiac cycle of 1461 years, and he has shown how this period of
500 years is the third part of an actual period within which a year
of 365 days coincides with the true solar year of the latter years.
Now the great cycle of precession, called the great year, when calculated
by that motion alone, consists in round (or cyclic) numbers, of fifty-
two pheenixes of 500 years. But there is another motion of the
orbit which works the contrary way and reduces the time in practice to
about 21,000 years. If the Egyptians ascertained the length of their
cycles by living through them, or if we credit them with as much mathe¬
matical skill and astronomical knowledge as the moderns possess with
regard to these motions and cycles, they may have corrected the
one motion by the other. The length of the great year, according
to the second motion, is given at about 21,000 years; and whereas
the 26,000 years contain fifty-two phoenixes of 500 years, the 21,000
contain fifty-two of 400 years each.
1 B. ii. 57. * X 2. 3 Ann. vi. 28. ii. 73. * Einl. p. 165.
395
The Egyptian Origin of the Jews.
What is wanted, then, is a phoenix of 400 years, as the type of the
period assigned to Osiris and Abram, Jesus with the Bride (female
Sothis i*) and Sut. This may be found by the aid of Hor-Apollo,^
who also tells us that when the Egyptians symbolized a man who had
lived to a proper or good old age, they depicted a dying crow ; for ‘ She
lives an hundred years, according to the Egyptians ; and one of their
years consists of four of ours P Here, then, is a phoenix of four hundred
years represented by Hor-Apollo’s crow, which may stand for a kind of
Bennu-Osiris of 400 years, the period assigned to Osiris in the divine
dynasties. The crow, in English, is a form of the Egyptian phoenix,
or Rekh by name, as the rook. The hundred years, which contain
four hundred, can be followed in the hieroglyphics by means of the
square, on which the “ ter” sign of time was sometimes placed, instead
of the circular sign used for the r.,igns of kings, or ages of individuals.
The “ proper age ” of the phoenix, then, was one hundred TETRA-
ETERID, identical with the four generations and four hundred years
of Abram.
To represent the current year, says Hor-Apollo,^ they depict (with
the sign of the year) the fourth part of an Arura, a measure of
land of an hundred cubits ; and when they would express a year, they
say a quarter. Four of these quarters SQUARED the fourfold year,
just as does the added day of our leap-year. Thus the dying phoenix
is identifiable with the dying crow or rook, typical of the proper
age of 100 years of four years each, or of 400 years altogether; that
is, of four generations of 100 years each.
The fourfold year mentioned by Hor-Apollo belongs to the Sothic
period, and the heliacal rising of Sothis being about one day later
every four years, completes the cycle, 1,460 years, in 365 of these
days. The Egyptians, in consequence, called the year of 365 days
one-quarter of the fourfold year.
This phoenix would be in the position of those persons who are
born on the 29th of February, and will affirm that they have a birth¬
day only once in four years, and their years are of fourfold length,
their reckoning being identical with that of the Egyptians ; and if its
day of re-birth be analogous to our 29th of February, its age will be
the one hundred leap-years, or a hundred years of the squared kind.
The ancient phoenix went down into Egypt to die or be transformed
into the young one at the time of the great cyclic renewal. The transfor¬
mation takes place at On (Heliopolis), where the sun-god, Atum, Ankh,
or the Phoenix, is changed into the son as lu-em-hept, the Jesus of the
Apocrypha, who, in Esdras, is associated with the cycle of 400 years.
^ Moreover, it was at On that Abram was reputed to have taught
the Egyptians astronomy ! The data agree exactly with the 400
years and the fourth generation of Abram’s vision, seen when the
sun went down. The seed of Abram are to serve in a land not theirs
^ ii- 89. 2 i. 5.
396
A Book of the Beginnings.
— Egypt is not named—and to issue forth again ; Abram is to go to his
fathers in peace, and be buried in a good old age, just like the aged
phoenix of 400 years at the time of the great cyclic renovation. The
cyclic renovation is the same in the prophecy of Esdras, where Jesus,
the son, is to be revealed with “ those that be with him, and they
that remain shall rejoice within 400 years." “And the Bride shall
appear.”
There is a Scholion on the Timaeus hitherto considered to be of
a doubtful character, which led Biot to think the Epagomenae or five
intercalary days were introduced into the Egyptian calendar by
Aseth, one of the shepherd kings. Lepsius considers that if the
Scholion contains any fact at all it can only mean that king Aseth
converted a lunar year of 354 days into a solar year of 360 days and
then added the five intercalary days, as if Aseth were a Semite cor¬
recting the Semitic lunar year by the Egyptian solar reckonings.
But as Aseth is clearly one with Sut (Apehpeh) of the tablet of 400
years, the change in the calendar mentioned in the Scholion, which
cannot refer to the introduction of the five added days, does in all
likelihood refer to the phoenix cycle of 400 years, by means of which
the apsidal motion was allowed for in its relation to that of preces¬
sion in the final adjustment of the reckonings resulting from the later
observations of the heavens. In Genesis ^ the period of 400 years
follows the wars of the four kings and the five kings, who are over¬
thrown in the previous chapter.
There is an Egyptian legend which relates how Osiris in the 365th
year of his reign came from Nubia accompanied by Horus to chase
Sut-Typhon out of Egypt, by which we may understand that the
perfect solar year of 365^ days was made to supersede the Sun-and-
Sirius year of 365 days. In the battle for supremacy Horus was
aided by Taht, the lord of the luni-solar reckonings.
It is only in this our century of Excavation that men have
begun to dig and delve down to any depth of rootage, or to dis¬
cover the real foundations of their knowledge, and in the theological
domain the downward explorations have hardly begun. These
time-cycles are the subject of “ prophecy ” in Genesis, Daniel,
or Esdras, and not future human history, or the fate of empires.
The burning or transformation of the phoenix is paralleled in Esdras
by the burning of the eagle. “ The whole body of the eagle was burnt,
so that the earth was in great fear.” This in the interpretation of the
“vision” is to be followed by the founding of a kingdom “which
shall be feared above all the kingdoms that were before it; in the same
shall twelve kings reign, one after another; whereof the second shall
have more time than any of the twelve; and this do the twelve wings
signify, which thou sawest.” ^ Now if we take this to refer to the
founding of a zodiac of twelve signs and the introduction of the year
^ Ch. XV. * 2 Es. xii. 13-16.
397
The Egyptian Origin of the Jews.
or cycle, in which the quarter of a day was added to be calculated as
one day in every four years, and we suppose that the one day was
taken into the account in the second month of the year as it is in our
February, then the second king may be said to have more time than
any of the twelve, because the leap-year of fourfold length would be
reckoned and dated by the month of his reign.
The whole subject has to be considered in a chapter on the “ Great
Year',' but to my mind the present aspect of the cycle of 400 years
at least suggests that the Sut-Typhonians—the people, so to say, of
the Great Bear and the Dog-star—who were the most learned astro¬
nomers of Egypt, and the builders of the great Pyramid, were
acquainted with the real length of the cycle of precession, and calcu¬
lated it, as a period of fifty-two phoenixes of 500 years each, and that
they also discovered the motion of the apsides, or longer axis of the
earth’s orbit,i which reduces the actual period of precession to some
21,000 years, or in round numbers, fifty-two phoenix cycles of 400
years each. That is near enough for the present purpose. It may
be, however, that the Egyptians found out the length of their periods
experimentally, by living through them, whereas the moderns can
only calculate the total ; and their practical observations would be
more trustworthy than any other reckonings. For instance, not long
since the distance of the sun from the earth had to be corrected from
95,000,000 miles to about 92,000,000 ; this may have a bearing on
the calculation of the period of 20,984 years, and if the measurement
of annual variation should be wrong by two-fifths of a second the
number would come out as nearly as possible 20,802 years.
It is noticeable in this connection that Rameses placed on the
ceiling of the Ramesseion an astronomical projection of the heavens
supposed to represent his horoscope. In the inscription which accom¬
panies it the star Sothis (the Dog-star) is said to appear heliacally, or
just before sunrise at the commencement of the year, and thus seems
to mark the period of a Sothiac cycle, which may have a bearing on
the period of 400 years. Unfortunately the regnal year of Rameses
is not given. ‘ Here and there we may obtain a date for the Hebrew
traditions where we cannot for the history. The Jesus of Esdras
was to manifest within 400 years. The seed of Abram were to be
afflicted in a strange unnamed land during 4CX) years. They were led
up out of that land by the deliverer Joseph. These belong to mytho¬
logy, and may be related to a Sun-and-Sirius period of 400 years.
The date of 400 years on the tablet of San is none the less
historical because of any relation to Sut-Har, the Sun-and-Sirius.
1 “The position of the longer axis of the earth’s orbit is a point of great im¬
portance ... in fact, by the operation of causes hereafter to be explained, its
position is subject to an extremely slow variation of about 12" per annum to the
eastward, and which in the progress of an immensely long period—of no less than
20,984 years—carries the axis of the orbit completely round the whole circumference
ot the ecliptic .”—.,4 Treatise on Astronomy, by Sir John F. W. Herschel, 1833.
A Book of the Beginnings.
398
Dates on the monuments can be trusted, whether they refer to human
history or the celestial chronology ; the Egyptians would as soon have
thought of falsifying the time in heaven as of forging an historical
chronology, or of recording fictitious dates. There remains the fact that
Rameses the Second, the rebuilder of Tanis, has recorded a period of
400 years which had elapsed between the reign of King Sut-Apehpeh
and some unspecified year of his own long reign. Sut-Apehpeh is
probably the second Apepi, considered to have been the last of the
Hekshus kings. According to the prophecy, the seed of Abram were
to suffer during 400 years, and, according to the supposed history, they
actually were in the land of bondage during 430 years dating from
the time of Joseph’s being sold to Potiphar, an officer of Pharaoh,
And there was a Christian tradition preserved by Syncellus, a
tradition “ received by the whole world,” which affirmed that Joseph
ruled the land of Egypt in the reign of King Apophis. Here then
is a look of history at first sight. Apophis we know, and the tablet
of San shows that he reigned 400 years before the year of the record
made by Rameses the Second. In Brugsch Bey’s account of Joseph
in Egypt, the Hekshus king, Apophis, mentioned by the Manethonian
and Christian tradition, is there ; but what is wholly missing from the
monuments is Joseph himself. Nor shall we find the Hebrew mythology
on the monuments, in the shape of Egyptian history, the impossible
converse of what we have found, that is, the Egyptian mythology
reproduced in Hebrew as history. The Joseph who went down into
Egypt in the time of the king Sut-Apehpeh, and led the Israelites
up out of it 430 years afterwards,^ belongs to mythology, and is
apparently related to some period of 400 years belonging to the
Bride and the Son, as Joseph or Jesus, the lusif or lusu. The tablet
of San may enable us to utilize the date of 430 years. It is probable
that some 430 years do lie between the reign of Sut-Apehpeh and the
exodus of the Typhonians from Egypt after the death of Rameses the
Second, in the reign of Seti Nekht. But the only interpretation of the
facts at present possible is this. The Hebrew “ mixed multitude ” in
Egypt belonged to the most ancient religion, and were worshippers of
the mother and son as Sut-Typhon. After the death or expulsion of
Sut-Apehpeh, the last of the Hekshus, the Osirians and Ammonians
returned to power, and, with the exception of the reigns of the
Amenhepts III. and IV., the Typhonians had a bad time of it in
Egypt.
“ In their time,” says the tradition reported by Syncellus, “Joseph
ruled in Egypt,” that is in the time of the Hekshus of the fifteenth,
sixteenth, and seventeenth dynasties. The tradition is undoubtedly
right, only we have been all wrong about the particular Joseph.
Enough, however, has now been said concerning the Messiah Son,
who, as the one who comes and brings, was the lu-sif of the mythos.
' Ps. l.xxxi.
399
The Egyptian Origin of the Jews.
Sut was a form of the lu-sif, as well as lu-em-hept and the Delphian
Apollo. The ass, in the time of the twelfth dynasty, is named lu;
and this was a type of Sut, who was the lu-sif of the ancient genitrix
Typhon.
Sebek was a form of the lusif, as well as Har-Makhu and Aten of
the Disk, who were each the lu of the two horizons, as the son of the
mother. Har-Sut and Sut Nubti were dual forms of the son lu-sif.
When king Apepi set up Sutekh for his lord, and worshipped no
other god in the whole land, that was a form of the lusif. Thus
Joseph must have ruled in Egypt during several hundred years from
the commencement of the thirteenth dynasty, at least until the time
of Sut-Apehpeh, called the last of the Hekshus, as during this period
the mother and her son were the sole divinities of the Sut-Typhonians,
and these people considered themselves to be the worshippers of the
one God. At Tel-Amarna, Aten is often called the one God ; he
is styled the one God living in truth. Also Kufu of the fourth
dynasty, in personating the living Har-Sut, was the adorer of the one
God, as the lusif or son of the mother. The lacunae notwithstanding,
it is apparent from the negotiation between Seken-en-ra of the
seventeenth dynasty and the Hekshus king Apehpeh of Avaris, that
a possible treaty between them was made contingent on Apepi’s con¬
senting to worship all the gods (elsewhere called the nine gods) of the
whole land, with Amen-Ra at their head. But he was a worshipper
of the one god, Sut, who took the dual forms of Sut-Anubis and Sut-
Har, whose twin starry types were Sothis and Orion, or earlier the dog
and the wolf. In the scene on the tablet of San, Sut is the one god
of the offering, the one god beloved of Rameses : only this one god
was not the generator Amen or the father Osiris, but always the child
Sut, son or dog of the mother ; Har, son of the mother ; Aten, son of
the mother ; Sebek, son of the mother, or Joseph, son of the mother.
It was the same Joseph under the many names of Adon, Tammuz,
Duzi, Baal, Sutekh, Khunsu, lu-em-hept, Greek IE, Jasius, and
Jesus ; the same Joseph who led the Israelites up out of Egypt; the
same mythological character, whether stellar, lunar, or solar, con¬
sidered as the son of the mother who, as the coming one, was the
lusif by name. This was the only Joseph who ruled as Adon over
all the land of Egypt in the time of the Hekshus king Apehpeh or
Apophis.
After the reign of Apehpeh the religion again changed hands.
Sut and his mother had to make way once more for the gods of
the orthodox, and there arose a king “ who knew not Joseph,” i.e.
^ who did not worship the lu-Sif or coming son. At which time the
persecution of those who did so worship broke out afresh, whether they
were called after the lu, Jews; Aati, Menati or Sut-Typhonians ; their
period of bondage began, and lasted, so far as many of them were
concerned, until there came the casting-out, called by the name of the
400
A Book of the Beginnings.
Exodus. It was a long period of suffering for those who had been
suppressed and enslaved in mines and quarries, and compelled to do
all kinds of labour enforced by the whips of the taskmasters. The
Jews belonged to that suffering and enslaved people on account of
their religion, independently of race. They speak in their name
because they were of them. The bondage dates itself from the time
of the last of the Hekshus or Shepherd Kings until that of the
Exode, in the time of Seti-Nekht, which may have been, for anything
known to the contrary, exactly a period of 430 years.
“ Now there arose up a new king over Egypt, who knew not Joseph ;
and he said unto his people, Behold the children of the people of
Israel are more and mightier than we. Come on, let us deal wisely
with them, lest they multiply, and it come to pass that when there
falleth out any war they join also unto our enemies and fight against
us, and get them up out of the land. Therefore they did set over
them taskmasters to afflict them with their burdens. And they built
for Pharaoh treasure cities, Pithom and Rameses.” ^ This description
of the Jews holding the balance of power in Egypt is true to the
monuments, only the “Jews” must be understood in the religious
acceptation of the name. The children of Israel were the sons of
El, Al, Ar or Har, who is the Son, and Elyon the Highest answers
to the first Har or El, who was Sut.
The story of Joseph and the wife of Potiphar is mythological. It
is the same that is found in the endeavour of Ishtar to seduce the
solar god Izdubar, who repels her advances when she says “ Salute
me, for I would marry thee.” Various versions are extant. One of
the most striking may be found in Lucian’s account of the Syrian
goddess. In this Combabus (Joseph) is beloved by his master’s wife;
and knowing that he is to be left in charge over her during the
master’s absence, he cuts off a certain part of his body, and delivers
it over to the king in a sealed box as a precious treasure to be kept
until the monarch returns. The same solicitation occurs as in the
case of Potiphar’s wife ; the young man, like Joseph, is proof against
the lady’s passion. She turns on him, and denounces him to her
husband. Then the box is opened, and the innocence of Combabus
established. The story relates primarily to the lu-sif, or child of both
sexes. “ I am a woman,” says Bata, “even as thou art,” speaking as
the infertile one, in the Egyptian “ Tale of the Two Brothers" This
tale contains a form of the mythos reduced to a romance, in which
the younger brother performs the same act as Combabus, and cuts off
his genitals and throws them into the water. It contains the same
scene between the temptress and the youth as the Hebrew story; and
the foiled lady also becomes the false informer; as does Potiphar’s
wife. The Egyptian papyrus containing the tale, now in the British
Museum, was written by the scribe Anna, master of the rolls, and was
' Ex. i. 8-11.
The Egyptian Origin of the Jews. 401
in the possession of Seti Mer-en-Ptah, the successor of Raineses II.
This “oldest romance in the world,” once proved to belong to mytho¬
logy, can in nowise be claimed as a precious and important elucidation
of the history of Joseph in Egypt in the sense adopted by Brugsch Bey.^
Nor can anything historical be based on the two dreams of the Pharaoh
in which the seven kine come up out of the river Nile; one group fat and
the other lean, when the seven lean ones devour the seven fat kine ;
or the seven full ears of corn that come up and are devoured by the
seven thin and blasted ears. The imagery is Egyptian, zodiacal, and
mythical. The seven ears of corn are borne by the goddess Isis, in
the sign Virgo of an Egyptian planisphere. The great mother holds
five ears in her hands and carries two on her head.''' The seven cows
were the seven mythical cows of Hathor, the cow-headed goddess.
Both were types of plenty; both related to the Nile and the inun¬
dation. These visionary symbols are palpably pourtrayed on the
monuments. In the Ritual the seven cows of Hathor are invoked by
name. They give food and drink to the living (whom we call the
dead), and feed the gods of the west; and the Osirian (deceased) prays
these types of plenty to give him of their abundance. “ Give ye food
and drink to the Osiris, feed him ; give ye to him daily food and drink
and all good things,” ®—an early form of “ Give us this day our daily
bread” is thus addressed to the seven cows of Hathor. The cow type
of Hathor is a paranatellon of the Scales, the sign next to the Virgin.
The seven in relation to the inundation are as old as the Great Bear.
The appearance of the seven cows is made prophetical, just as in Egyp¬
tian literature the seven cows, or as they are called the “ seven Hathors,”
are the foretellers of events to come, the prototypes of the Greek
Parcae and the Gahs of the Avesta. These seven prophetic Hathors
attend the birth of children, and predict their future fate. They appear
in the “ Tale of the Two Brothers,” where they come to utter a prophecy
with “ONE MOUTH.” The seven years are likewise mentioned during
which the brother remains infertile, and these are followed by the
time of prosperity and plenty.* The “ Hathors from Pithom ” are
especially alluded to in an inscription in honour of Rameses II. at
Ipsambul.
Nor has the “ Bahr lusef” any relation whatever to the supposed
patriarch Joseph, whose name has been applied by the Arabs
to explain the Egyptian lusif. All the accounts of this.canal show
that it was made to retain the waters of the inundation ; and the
traditions connect it with the name of Mena. When the Nile was
in flood a vast quantity of water was received into artificial lakes
by means of the canal, and dammed off until required for later
use. By these arrangements the inundation was doubled, which is
exactly what the name of the Bahr lusef tells us in Egyptian. Sefa
• * Vol. i. 269, E. Tr. 2 Drummond, pi. 3.
Ch. cxlix. ♦ Records, ii. 144.
VOL. II.
D D
402
A Book of the Beginnings.
(Eg.) means to make humid; Sefi, to liquefy ; Sefa is the inun¬
dation. and a name of its goddess. lU means to duplicate, and
the luSEF is literally the doubler of the inundation by name. This
name is likewise repeated in another form. In the neighbourhood
of the Libyan Basin, which was filled by the Bahr lusef, it was called
the Menhe or Menhi canal.
Hi (Eg.) is a canal of water, and the word means to inundate.
Men (Eg.) denotes the fixing and placing, to remain, during. Thus
the Menhi canal is the canal of the inundation, or of the water that
was fixed to remain there until wanted. A MEN is the container of
water, as a cask and a vase or jar. Both names say the same thing,
which is altogether remote from the patriarch Joseph. If we take the
Hi or Hiu of Menhi as the first syllable represented by the Arabic
lu in lusef, it comes to the same conclusion. HlU-SEF signifies the
canal of the inundation.
It was the Joseph of mythology who was in Egypt under the
rule of Apophis the king, Sut-Apehpeh of the Tablet of San, four
hundred years before the tablet was set up by Rameses the second.
The historical Joseph, if ever there was one, we shall have to seek
elsewhere in another way.
We must now look back to the beginning of the 13th dynasty,
when the reign of the Sebekhepts commenced, and the great confusion
,began, to continue during five dynasties. Here the theory of the
foreign invasion and conquest of a thousand or two thousand years
fails to bridge over the gulf, or fill it in.
“ A considerable number of native kings must have reigned between the last
king of the twelfth dynasty and the beginning of the foreign invasion. There
are numerous inscriptions which prove that sovereigns powerful in the north of
Egypt had extended their dominion to the heart of Nubia. The monuments of
Thebes, Southern Egypt, and Nubia might be consistent with the hypothesis of a
Hekshus kingdom in the north ; but the presence of equally important monuments
of the Sebekhepts at Bubastis and Tanis, kings whose names occupy an important
place in the chamber of Karnak, would alone be sufficient to overthrow this
hypothesis. There is in the Louvre a magnificent colossal statue in real granite
of Sebekhept III., with reference to which M. de Roug^ says, ‘A single statue of
this excellence and of such a material shows clearly that the king who had it
executed for the decoration of his temples or palaces had not yet suffered from
the invasion of the Shepherds. It is evident that under his reign Egypt was still a
great power, peacefully cultivating the Arts.’”^
Yet it was the reign of Typhon, as proved by the worship of Sebek,
the ancient God of Darkness, who had escaped from the battle with
Horus in the shape of a crocodile. My own reading of the facts is
that at the beginning of the 13th dynasty only a religious revolution had
occurred through Queen Sebek-nefer-Ra, who delighted to assume the
character of the Divine Genitrix as mother of the son, i.e. the Virgin
Mother, who alone produced the son from herself without the initial
fatherhood, a role that was tempting to a woman who reigned alone.
She was the continuer of Sebek as Ra. The Sebekhepts were no
* Renouf, Hibbcrt LecUires, pp. 44, 45 ; see also Birch, History of Eyypt, p. 74.
403
The Egyptian Origin of the Jews.
doubt native kings, and some of them were treated as such. But
when Seti the first, the devoted to Sut, singles out seven of them
for special recognition or reverence, this act tends to show they also
were worshippers of Sut-Typhon in the solar form of Sebek-Ra and
his mother. Also the Hekshus king Apophis so far claimed a
kinship in religion, if not in race, by having his. own name engraved
in hieroglyphics on the right shoulder of the colossal statue of
Semcnkhara-Mcrmesh, the i8th king of the 13th dynasty according
to the royal Turin Papyrus.* This was more like laying a hand on
that monarch’s shoulder in token of friendship, than the act of an
overthrower and destroyer.
But, with the restoration of Sut-Typhon under native kings, the
“invasion” and the strife had more or less begun. For the eternal
conflict between Sut-Typhon and Osiris was being fought out con¬
tinually on earth before it was transferred to the scenery of the
heavens in the later rendering of the mythos, and Lower Egypt was
the particular battle-field.
Sut had once been in possession of the whole land of Khentu in
the south and Kheptu in the north ; his star ruled in the one, his
mother’s in the other, and they were the Biune All, in the beginning
with the goddess of the seven stars and her son the Dog. Then
other gods were evolved, Shu and Taht, Ptah and Osiris and Amen-
Ra, and these began to chase Sut-Typhon from the land of their
birth,—the driving out of Sut-Typhon being one of the prime cau.ses
of the colonization of the world. By degrees the Typhonians were
crowded down to the northern extremities of Egypt, where the mixing
of race with their co-religionists of Syria and other lands led them to
look at times for help from their fellow-worshippers of the most ancient
gods. At length the Hekshus, Aamu, Menat, Aati, are limited to a
Nome or two, so far as they are visibly congregated together ; and
at last the main body of them is confined to Avaris, where we find
them under the ruler Apehpeh, called the last of the Hekshus kings.
“ It came to pass,” says the scribe, Pentaur, “ when the land of Egypt was held by
the impure (The Aati or Aamu) there was no lord-king {i.e. of the whole of Egypt);
in the day, namely, when king Ra-skenen (Sekennenra) was ruler of the land of
the south, the impure holding the district of Aamu (or of Sut-Ra), their chief
(Uhi) King Apepi was in the palace of Uar (Avaris). The whole land paid
homage to him with their manufactures in abundance, as well as with all the
precious things of the inhabitants of the north. Now king Apepi set up Sutekh
for his lord ; he worshipped no other god in the whole land . . . built him a
temple of durable workmanship. It came to pass that while he rose up (to cele¬
brate) a day of dedicating .... a temple to Sutekh, the prince (of the south)
prepared to build a temple to the sun over against it (query, in rivalry with it ?).
Then it came to pass that king Apepi desired to . . . king Ra-skenen . . .
' the prince of the south. It came to pass a long time after this . . .
Four lines obliterated.
■ • . with him in case of his not consenting (to worship) all the gods which
are in the whole land, (and to honour) Amen-Ra, king ■ of the gods. It came to
pass, many days after these things, that king Apepi sent a message to the prince
' PI. 7, scutcheon 116, Histoire d'^gypte, Brugseh.
D D 2
404 A Book of the Beginnings.
of the south. The messenger (being gone ?) he called his wise men together to
inform them. Then the messenger of king Apepi (journeyed) to the chief of the
south ; (when he was arrived) he stood in the presence of the chief of the south,
who said to him this saying, viz. to the messenger of king Apepi, ‘ What message
dost thou bring to the south country? For what Cause hast thou set out on this
e.\pedition ?’ Then the messenger answered him, ‘ King Apepi sends to thee,
saying he is about to go to the fountain of the castle, which is in the region of the
south, seeing that . . . has commissioned me to search day and night ! ’ . .
The chief of the south replied to him, that he would do nothing hostile to him.
The fact was he did not know how to send back (refuse ?) . . . the messenger
of king Apepi. (Then the prince of the south; said to him, ‘ Behold thy lord,
promised to’ . , .
Four lines obliterated.
Then the chief of the south called together the princes and great men, likewise
all the officers and heads of . . . and he told them all the history of the
words of the message sent to him by king Apepi, before them (or according to
order). Then they cried with one voice, in anger, they did not wish to return a
good answer, but a hostile one. King .Apepi sent to ” ‘ .
The people shut up in Avaris, who are called Aati or Aamu, are
Typhonians first and foremost, whether invaders or not. The
city of Avaris, says Manetho, was Typho’s city, in accordance with
the ancient theology. It has been discovered by M. de Roug^ that
Avaris, the residence of the last Hekshus king, was depicted as the
house of the leg, written phonetically Hat (house), Uar (the leg).
And the house of the leg is identical with the house of Typhon, when
the imagery is interpreted.
The hou.se of the leg is good Egyptian for the leg or thigh con¬
stellation, that is Ursa Major or Typhon. The leg or hinder thigh,
the Khepsh, denoted the north as the emaning uterus of creation.
The city of Avaris in the north of Egypt, as house of the leg, repre¬
sented the place of birth in the planisphere ; and it was in.the Nome
of Sut. Typhon was reported to be concealed in the Bog of Serbonis,
at the northernmost limit of the land.^ Avaris is said to have been
built by Saites or Sut.
In the religious revolt described by Pentaur, Ra-Apepi was king in
Avaris, and ruled over the whole north of Egypt. It was in the
time of Ra-Skenen who was the ruler in the south. We learn from
the “Inscription of Aahmes,” a captain-general of marine.s, that he
was present at the taking of Avaris. He says, “ We laid siege to
Avaris,’’“we fought upon the canal of Patetku of Avaris.’’ “We
took Avaris.”®
After the reign of Ra-Apepi in Avaris, and the driving out
of the Hekshus for the time being, another rush was made from
the south, and the Pests once more profaned the Ammonian gods
with their hated presence. It is the same complaint as that of
Pentaur, but refers to a later onset. Aahmes the captain served under
Aahmes the first king of the i8th dynasty. In the religious sense
Aahmes the Pharaoh was a king who knew not Joseph, and the
* Pap. Salher, i. Slightly altered from Goodwin’s version.
^ /Herod, iii. 5. a Records of the Past, vol. vi. p. vii. lines 7, 8, 12, 13.
405
The Egyptian Origin of the Jews.
eighteenth dynasty arose as the opponent and conqueror of the
worshippers of Sutekh, or Sut the child, the Typhonian lusif.
Aahmes married an yEthiope woman, apparently the daughter of some
royal house, possibly in relation to the war, in which he drove back
the “ Pests of the south.” Through this queen Aahmes-Nefertari ^ the
black race mounted the Egyptian throne.
The black blood appears to have wrought in favour of the
Typhonian religion ; Sut was the god of the Nahsi, and the Aten
sun was especially worshipped by the .^Ethiopians. It breaks out
in the person of Amenhept III., whose mother was a black, and
whose features show the .^thiopic type. The monarch introduced
afresh the Aten disk of the sun, designated the Aten-Nefer, or
youthful solar god. This,. ,vhen rightly understood, was no new
thing in Egypt. Among the servants of Sebek, in the thirteenth
dynasty, there is a king AlU, whose throne-name is Mer-Nefer-Ra,^
the lover of the young sun-god, who was the lamb of the Sebekhepts
and the solar child of the Typhonian mother. He also was assimi¬
lated to the god as the son, the ” lu,” who comes, and is the coming
one for ever.
Among the kings, in the Chamber of Karnak, who are later than
the thirteenth dynasty, and earlier than the eighteenth, there is one
styled “ Ner-Aten-NU-Ra. ” ® He too was lord of the Aten
likeness of the sun, long before the time of the so-called disk-
worshippers. The Aten sun, as mere disk, will tell us nothing without
the doctrine of the cult. As the sun of the horizon, it is identical
with Har-Makhu, a title given also to the orthodox gods. But the
Aten di.sk was the emblem of the divine son, who was solely the seed
of the woman ; and the Pharaoh assimilated to this type was a
representative of the Har-sun, the sonship of the divine genitrix,
and not of the fatherhood ; he imaged the unbegotten son of the
mother, the son of the woman who is the Messiah in the Book of
Enoch.'*
Amenhept III. is known to have married a woman who was
evidently foreign, as she is painted of a fair colour, with pink-tinted
flesh—the complexion given on the monuments to what are termed
the Japhetic races, as opposed to dusky Ham. It is recorded on
the Scarabaei that her father’s name was lUAA and her mother’s
Tuaa. This lady, who.se name was Taiu, appears to have had a
marked influence on the course of religion and politics in Egypt.
Some Scarabae^ says Dr. Birch, dated in the eleventh year of this
reign, foreshadow the religious revolution that was impending. On
the first of the month Athyr, the king had finished a large lake or
basin, about 5,ccx) feet in length, and i,000 feet in breadth, English
J BruRsrh, His/oire, pi. xi. scutcheons 237, 238.
Ibid. pi. 7, scutcheon 135.
^ Ibid, scutcheon 216, pi. 10. * Ch. Ixi. 9.
4o6
A Book of the Beginnings.
measure, and on the fifteenth of the month he held a festival, and
launched on this lake the symbol of his worship, the boat of the solar
disk, named Aten-nefru. This was the type of the young (Nefer)
sun-god, Aten or Adonis, the lu-su or lu-sif.
The mother of Amenhept III. represented the boat, as the bearer
or genitrix. Her style in the scutcheons is Mut-EM-Ua, the mother
as the solar boat. Or, as “ Em-Ua” also means ALONE, she has the
significant title of the Mother alone; she who bore the Only One. In
the temple of Ra, built by Amenhept at Luxor, she is proclaimed to be
the bark that bears the sun. In this same temple there is a remarkable
sculpture representing the incarnation, the annunciation, the concep¬
tion, birth and adoration of the divine child, here born as Amenhept
III., the son of Mut-em-Ua, or the mother alone. The scenes are
pourtrayed on an inner wall of the holy of holies. The queen,
being the earthly image of the mythical genitrix, gives birth to her
child as the messiah-son. In the first scene Taht, the Word, Logos,
or messenger, and tongue of the gods, announces the coming birth.
In the second, Khneph, the spirit or divine breath, and Hathor.
the cow-headed bearer of the sun, each takes the queen by the hand
and holds the symbol of life, the Ankh, to her mouth. This is the
act of incarnation, which has a visible result in the swelling shape of
the queen’s figure. In the Arabic traditions, Gabriel, whom the
Persians designated the angel of revelations, is said to have breathed
into the bosom of the virgin’s shift, and caused conception.* Nef
means breath, and Shu, the earlier God of Breath, will be identified
with Gabriel. In the third scene the queen is seated on the mid¬
wife’s stool, and the child is born. In the fourth scene is depicted
the adoration of the child, with three human figures behind the
god Khneph. The child here born was representative of the Aten
sun, the same as Adonis, Tammuz, or Duzi, considered to be the
son of her who came from herself, the virgin mother. In the great
Harris Papyrus, Rameses III. complains that the revolters and
insurrectionists have made the gods in the human likeness, and
Queen Mut-em-Ua and her son assumed the divine likeness, as the
Mary and child-Christ of the Aten cult.^
Queen Taiiu wears a headdress and crown, from which seven gold
wires spring and support seven small golden disks. These show her
worship to have been akin to that of Sevekh-Ra, the Sun as the
Lord of the Seventh Day and the Number Seven; the Sun that was
said to “cross in the Eye of Seven Cubits,” and who is adored
at Ombos by the worshipper holding the instrument containing the
seven wires.
In the British Museum there is a magnificent statue of Amenhept
III., with the Libyan lips and Kushite type of face. On the back of
* Jallalo’dclin, Al Beiddwi; Sale, Al Koran, ch. xix. note^.
Sharpe, Ef(yptian Mythology, p. i8.
The Egyptian Origin of the Jews. 407
this a divine name has been changed. It was a name conjoined with
Ra ; for the Ra was left on the polished stone, as it was first writtem
We'now know that the missing name must have been Aten, and with
the substitution of in for t it was turned into Amen.
As it is usual to conclude that a woman was at the “ bottom of it
all,” so in this instance it is surmised that Mut-em-Ua was a cause
of the religious revolt under the Amenhepts III. and IV. The Aten
disk, the especial symbol of the ^Ethiopians, is a type of the same
divinity as the Syrian and Hebrew Adon. It is a remarkable meeting-
point of cross ways this, where stands the King Amenophis III.
of the dusky race, with his black mother on the one side and his fair
wife on the other, both devout worshippers of Aten-Ra, on the
Typhonian line of descent.
Amenhept, like Tahtmes, had, in the language of the inscription,
“washed his heart,” as the Zulus speak of “washing their spears,”
and carried his conquests to the land of Naharain. He was a
mighty warrior and hunter. The memorial Scarabjei tell us that,
on his hunting expedition in the land of Naharain, he had speared
110 lions with his own hand. At the temple of Soleb he is pro¬
claimed conqueror of Naharina or Mesopotamia, Singara, Pattana
or Padan-Aram, and Assur or Assyria. Now a king’s daughter,
preciously adorned, was a portion of the tribute paid by the king of
the Rutennu to Tahtmes III., in the year 32 of his reign ; and
my conjecture is that the fair wife of Amenhept was a portion of his
Mesopotamian conquests. The great empire of the Khita lay in
the vast plain of Mesopotamia, or Naharain of the double river.
The inscriptions often refer to the land of Naharain, in the neighbour¬
hood of the upper Rutennu. This is the Aram-Naharaim, Aram of
the two rivers mentioned in the Hebrew writings—the land of the
two streams, or double-stream land, that lay between the river Tigris
and Euphrates.
Of all the peoples known to the past and named on the monuments,
the Egyptians acknowledge the Khita as the noblest, and rank them
almost as their peers. They are the “great people,” and their land
is the “great country.” They are the Hittites of the Hebrew
Scriptures ; their origin is one of the unsolved problems of history.
But long ages before the rise of Babylon and Nineveh the ancient
Khita ruled in the most northern parts of the Syrian land, and their
empire extends to a remote antiquity. The object of citing this is to
suggest that the Aramean element in the Hebrew writings connected
with the story of Abraham may be the result of the marriage of
Amenhept with a daughter of the double-stream land of Naharain
or Mesopotamia, who would thus be a “ HiTTiTE.” The name of
the queen’s father, recorded on the Scarabaei, was lUAA, and the
name of her mother Tiuaa, the feminine form of the same. luaa
is evidently derived from the god lu, the coming one, and as A A
4 o8
A Book of the Beginnings.
means born of or engendered, these appear to be named as the
devotees of lu, the dual son, who was lu-em-hept at On, Ie at
Delphi, Joseph in Israel, and the Jesus of the Apocrypha. luaa, of
Lower Egypt, would be lUAA-KHEB. That is the nearest approach
to an historical Jacob to be anywhere found on the monuments.^
Amenhept III. was followed by Amenhept IV., who has been
supposed to have changed his name to Khu-en-Aten, the Adorer of
Aten. The latest researches, however, point to these two as being
different persons. Khu-en-Aten changed the name of the city called
after him, Khu-Aten, into Pa-Aten-Haru, the city of delight for the
solar disk, or rather, the youthful sun-god, Adon, the lord. He
appeared in public riding on the golden court-chariot, like the disk
of the sun. 2 His scutcheon and style read like a hymn to the sun.
'‘In the horizon celebrate (;r«) the splendour which is in the orb of
Aten.” ®
Khu-en-Aten was suckled by a nurse, who was the namesake of
the queen-mother Taiu ; she is styled the high nurse and nourishing
mother of the god-like one. This would assimilate her to the
character of one of the two divine sisters of the child. Her husband’s
name was Al, or, in full, AlU. AlU was a priest or holy father
(Nuter-ta), ako the fan-bearer at the king's right hand, and overseer
of the stud of brood mares ; he was versed in the science of law, and
has the title of the royal scribe of justice. Aiu and his wife Taiu
were promoted so rapidly that their rise was the subject of gossip
with the common people, whose comments are inscribed on the
monuments. As Aiu was in the law, and is styled “ the royal scribe
of justice,” he may have been a judge, that is a Sep, and -AlU the
judge, is Aiu-SEP, or Joseph, The name of lu-em-hept is also
spelt with the variant Ai, or Aiu, and the ass is both Aai and lu.
If there be any historical Joseph to be found on the monuments it
is in this AlU as a Sep. He was the proUg^oi Amenhept III. ; and
again, if there be anything historical in Joseph’s asserted connection
with the king Apophis, it may be identified, as Amenhept is like¬
wise styled an A-peh-peh. In the title of Sut-Apehpeh on the tablet
of San, the double lion is the sign of Peh-Peh ; but on his own
scutcheon the name is written the same as that of the Apophis
monster, the Apap, meaning the elevated. One A-peh-peh is there¬
fore as good as another, for the name or title of Apophis. Aiu is a
supposed worshipper of Amen, but this name in a case like the
present proves nothing. Amen is but a title, without determining
the theology. Amen was a title of Sebek, the Typhonian sun-god.
Amen-Au, the hidden Au, is a god of the Sebek family of gods;
Kak was an Amen, the hidden, unknown, or coming god, the Amenu-
J There is in the British Museum a blue porcelain cylinder for holding the
stibium used in blackening the brows and eyelids, on which the names of Qutcn
Taiiu and Amenhept 111 . appear. (No. 2572 b, shelf 2.)
2 Inscript, of Amenhspt IV. ^ Kdmgsbuch, Taf. 28, Fig. D.
409
The Egyptian Origin of the Jews.
El. Also Baal-Amen of the Phoenician theogony, according to the
present reading, indicates the sun as the son (Al) of the mother;
whereas the Amen-Ra of later Egypt was the divine father. It is
of more importance to know that Aiu is an Ar-mer-Maat, the beloved
son of Truth, and that his sun is Khepr-Khepr-Ra, the sun of the
double beetle, the two cherubs of the Hebrew mercy-seat, as shown
by their appearance in the Egyptian sacred ark or portable temple.^
This sign connects Aiu witlrthe worship of Turn and Ma, and their
Two Truths. Also the lions are used in proclaiming Aiu to be the
son of ]\Ia, beloved exceedingly. Here then, we have the Thummim
of Ma and Atum, the beetles or cherubim, and the two lion-gods in
a cluster.
On a monument of the thirtieth year of the reign of Amenhept
A-peh-peh, the patron and promoter of Aiu, is represented as receiving
the accounts of an extraordinarily great harvest from the storekeepers
of Upper and Lower Egypt. In the tombs of Abydus were buried
several “ overseers of the accounts of the corn placed in the royal
granaries.” And again, SAP (Eg.) means to examine and verify.
Brugsch Bey ^ quotes a memorial stone of a contemporary family,
which mentions that a certain Ha-Aai (Lord Aai, the equivalent of
Adon in Hebrew), who was “ an overseer of the cutters of hierogly¬
phics ” of his unnamed “lord of the land,” had two sons, named
Har-cm-Hebi and Rameses. This looks as though Har-em-Hebi
and Rameses I. may have been the children of Aiu, the divine
father and scribe of justice. Brugsch Bey says, “Whether Rameses I.
was the son, son-in-law, or brother of Haremhebi is as yet
undecided. If I say the brother, I am led to this as a possible
supposition by the testimony of the memorial stone of a contem¬
porary family, which mentions the brothers Haremhebi and Raineses'
among the sons of a certain Ha-Aai, an 'overseer of the cutters of
hieroglyphics ’ of his unnamed ‘ lord of the land.’ ” ^ Aiu, the over¬
seer, examiner, and judge of the cutters of hieroglyphics, would be
a Sep, one of the Kem-Sep, and Aiu-Sep is the equivalent of the
Hebrew name of Joseph. If this Aiu, an overseer of the cutters of
hieroglyphics, and father of Horus and Rameses, be the priest and
Suten of the Scutcheons, who became one of the heretic Pharaohs,
it will throw clear light on one of the obscurest parts of Egyptian
history, for the reading of the facts would demand that AlU should
have become the husband also of the queen Mut-em-Snatem, or
Neit-em-Mut, and that she should have been the mother or step¬
mother, and not the wife, of Horus (Har-em-pJebi). Aiu was the
protdgi of Amenhept III., and the friend and right-hand man of
Amenhept IV. or Khu-en-Aten, and if there be a Pharaoh on all the
* Brugsch, Histoire, pi. 12, scutcheon. 2?7.
^ Vol. ii. p. 8 .
“ Brugsch, History of Egypt, vol. ii. p. 8 , Eng. tr.
410 A Book of the Beginnings.
monuments that agrees with the Hebrew story, this is the king, and
Aiu is the man who was elevated to a seat at his side.
The account in Genesis^ says Joseph was made an Adon over
Egypt; so it is said of Har-cm-Hebi. He was “ an Adon of the
whole land for the duration of many years ; ” he was called to be
“ the great lord in the king’s house.” In the Egyptian collection at
Leyden there is a monument on which he appears in the character of
first official of the court. Lastly, the Pharaoh being so pleased \yith
him, he rose to the position of “ heir of the throne of the whole land,”
and wore the royal crown of Egypt as the Horus of Manetho, A
similar description might be given of the elevation of Aiu by Khu-
en-Aten, as he was not of the blood-royal, and the king had no sons.
The Hebrew writer relates that Pharaoh called Joseph, and said,
" See, I have set thee over all the land of Egypt. And he made him
to ride in the .second chariot which he had.” This is perfectly con¬
sistent with the Repa-ship. “ And they cried before him, Abrech,
and he made him (ruler) over all the land of Egypt.” In this passage
the meaning has been missed, and “ruler” has had to be inserted to
make the sense. But if the word “Abrech ” be Egyptian, that would
proclaim the ruler. Rek (Eg.) means to rule; it is the older form of
the name of Ra. “ Ab” signifies the pure, pure one, the priest, the
holy father. Ab-rek denotes the priest-ruler, literally his royal rever¬
ence. “ And he made him Abrech over all the land of Egypt ” is
the restored sense of the passage, and thus it would mean he made
him the priest-ruler, or the priest as ruler over the land. Aiu is the
holy father who was made an Adon, and who is the priest-king,
the only Ab-rek or Nuter-ta on all the known monuments who
became a Pharaoh in Egypt.
The queen of Khu-en-Aten, Nefer-tai-ta-Aten-Ra,^ had a sister,
who appears on the monuments as Netem-Mut, supposed by
Brugsch Bey to have been the wife of Tut-ankh-Amen first, and
Har-em-Hebi afterwards.^ But the fresh fact supplied by the
statement respecting Aiu and his two sons, Horus and Rameses,
suggests a new reading. On the statue of Turin, Netem-Mut
or Mut-netem appears as a queen-mother beside Har-em-Hebi, as if
he were her son. She places her left hand on the shoulder of the
king. The inscription has been taken to celebrate a marriage betv/een
Mut and Horus, as it says, “Then was Amen-Ra moved with joy,
and he beheld (the king’s daughter) and wished to unite her with
himself. And, behold, he brought her to this prince, the crown
prince, Har-em-Hebi; and all the divinities of the chamber of fire
• were full of ecstasy at his coronation.” There is no word of a
marriage of Netem-Mut with Har-em-Hebi. The joining with.
Amen in the divine marriage only denotes the change in religion
^ xlv. 9. 2 Brugsch, Histoire, pi. 12, Scutch. 256.
* Brug. V. i. 456.
The Egyptian Origin of the Jews. 4 >'
from the disk-worship, as in the case of Ankh-ncs-pa-Aten, who
became Ankh-nes-Amen. ,
First she was considered to be the daughter of Horus, by Cham-
pollion and other writers ; next his wife, by Lepsius and Brugsch
Bey. Dr. Birch, unsatisfied, asks, “ Was she the wife of the monarch,
the divine father AlU, and a daughter of one of the heretical kinp or
usurpers ? ” ^ That is what the latest discovery points to. If Aiu be
the Ha-Aiu, who was father of Horus and Raineses, then it is
almost certain that Netem-Mut was the second wife of Aiu, and the
mother or step-mother of Horus and Raineses I.
Here the Hebrew version may contain a fact. The name of Joseph’s
wife, we are told, was Asen; th. As (Eg.) means great, to be at rest,
reposing. As-Neit is the great or reposing, i.e. enceinte, Neit—Neith as
gestator. This is the character of Netem-Mut. Her name, written
with the seed-pod, shows she represents the goddess as gestator the
bearing mother. The determinative of As, repose, is the knot borne
by the brooding mother, Taurt (Thoueris).
Now in the legend preserved by Plutarch, most likely from Manetho,
we are told that Thoueris (Taurt) was formerly attaehed to Typhon
as his own concubine ; but it was reported that as great numbers
deserted daily and went over to Horus, Thoueris deserted also. This
lady, according to other accounts, was called Aso. By that name she
appears as aiding and abetting the conspiracy of Typhon against
Osiris. Here she is called a certain queen of ^Ethiopia, whose name
was Aso.-
In Plutarch’s narrative we also find Horus impeached by Typhon
for being a bastard, but Hermes became his advocate, and Horus
was judged legitimate by all the gods. Either there is historic
matter mingled with this report, or else Horus and Netem-Mut of
the Turin Inscription are assimilated to the two characters of Aso and
Horus in their desertion of Typhon. The insaiption derives Horus
from the belly of Teb em-Shef, as if he were of Typhonian origin;
but he “ made a divine shape in it.”
The inscription states that on the day the god made his peace offer¬
ings he brought them to that chief, the heir-apparent, dwelling in the
two lands, Har-cm-hebi; he went to the royal palace, he placed him
before him, at the home of his “great daughter.” ^ That is the
daughter of the divinity who it is conjectured was the mother of
Har-em-hebi and widow of Aiu, and who had fulfilled the part of Aso,
and followed Horus in the change of religion from the worship of
Aten to that of Amen-Ra.
Har-em-hebi appears in three different monuments in the British
Museum, each belonging to the time when he was Repa, or chosen
' Biblical Archaology, vol. iii. pi. 2, p. 491. 2 Qf Isis and Osiris.
■* The word used is “ Sheps,” a variant of “As,” the Great, in the maternal
sense, as in Asenath.
410 A Book of the Beginnings.
monuments that agrees with the Hebrew story, this is the king, and
Aiu is the man who was elevated to a seat at his side.
The account in Genesis ^ says Joseph was made an Adon over
Egypt; so it is said of Har-cm-Hebi. He was “ an Adon of the
whole land for the duration of many years ; ” he was called to be
“ the great lord in the king’s house.” In the Egyptian collection at
Leyden there is a monument on which he appears in the character of
first official of the court. Lastly, the Pharaoh being so pleased \yith
him, he rose to the position of “ heir of the throne of the whole land,”
and wore the royal crown of Egypt as the Horus of Manetho. A
similar description might be given of the elevation of Aiu by Khu-
en-Aten, as he was not of the blood-royal, and the king had no sons.
The Hebrew writer relates that Pharaoh called Joseph, and said,
“ See, I have set thee over all the land of Egypt. And he made him
to ride in the second chariot which he had.” This is perfectly con¬
sistent with the Repa-ship. “ And they cried before him, Abrech,
and he made him (ruler) over all the land of Egypt.” In this passage
the meaning has been missed, and “ruler” has had to be inserted to
make the sense. But if the word “Abrech ” be Egyptian, that would
proclaim the ruler. Rek (Eg.) means to rule ; it is the older form of
the name of Ra. “ Ab” signifies the pure, pure one, the priest, the
holy father. Ab-rek denotes the priest-ruler, literally his royal rever¬
ence. “ And he made him Abrech over all the land of Egypt ” is
the restored sense of the passage, and thus it would mean he made
him the priest-ruler, or the priest as ruler over the land. Aiu is the
holy father who was made an Adon, and who is the priest-king,
the only Ab-rek or Nutcr-ta on all the known monuments who
became a Pharaoh in Egypt.
The queen of Khu-en-Aten, Nefer-tai-ta-Aten-Ra,^ had a sister,
who appears on the monuments as Netem-Mut, supposed by
Brugsch Bey to have been the wife of Tut-ankh-Amen first, and
Har-em-Hebi afterwards.^ But the fresh fact supplied by the
statement respecting Aiu and his two sons, Horus and Rameses,
suggests a new reading. On the statue of Turin, Netem-Mut
or Mut-netem appears as a queen-mother beside Har-em-Hebi, as if
he were her son. She places her left hand on the shoulder of the
king. The inscription has been taken to celebrate a marriage betv/een
Mut and Horus, as it says, “Then was Amen-Ra moved with joy,
and he beheld (the king’s daughter) and wished to unite her with
himself. And, behold, he brought her to this prince, the crown
prince, Har-em-Hebi; and all the divinities of the chamber of fire
■ were full of ecstasy at his coronation.” There is no word of a
marriage of Netem-Mut with Har-em-Hebi. The joining with
Amen in the divine marriage only denotes the change in religion
* xlv. 9. 2 Brugsch, Histoire, pi. 12, Scutch. 256.
• Brug. V. i. 456.
The Egyptian Origin of the Jews. 41 i
from the disk-worship, as in the case of Ankh-nes-pa-Aten, who
became Ankh-nes-Amen.
First she was considered to be the daughter of Horus, by Cham-
pollion and other writers ; next his wife, by Lepsius and Brugsch
Bey. Dr. Birch, unsatisfied, asks, “ Was she the wife of the monarch,
the divine father AlU, and a daughter of one of the heretical kings or
usurpers That is what the latest discovery points to. If Aiu be
the Ha-Aiu, who was father of Horus and Raineses, then it is
almost certain that Netem-Mut was the second wife of Aiu, and the
mother or step-mother of Horus and Rameses I.
Here the Hebrew version may contain a fact. The name of Joseph’s
wife, we are told, was Asen? th. As (Eg.) means great, to be at rest,
reposing. As-Neit is the greater reposing, i.e. enceinte, Neit—Neith as
gestator. This is the character of Netem-Mut. Her name, written
with the seed-pod, shows she represents the goddess as gestator—the
bearing mother. The determinative of As, repose, is the knot borne
by the brooding mother, Taurt (Thoueris).
Now in the legend preserved by Plutarch, most likely from Manetho,
we are told that Thoueris (Taurt) was formerly attached to Typhon
as his own concubine ; but it w'as reported that as great numbers
deserted daily and went over to Horus, Thoueris deserted also. This
lady, according to other accounts, was called Aso. By that name she
appears as aiding and abetting the conspiracy of Typhon against
Osiris. Here she is called a certain queen of ^Ethiopia, whose name
was Aso .2
In Plutarch’s narrative we also find Horus impeached by Typhon
for being a bastard, but Hermes became his advocate, and Horus
was judged legitimate by all the gods. Either there is historic
matter mingled with this report, or else Horus and Netem-Mut of
the Turin Inscription are assimilated to the two characters of Aso and
Horus in their desertion of Typhon. The inscription derives Horus
from the belly of Teb em-Shef, as if he were of Typhonian origin;
but he “ made a divine shape in it.”
The inscription states that on the day the god made his peace offer¬
ings he brought them to that chief, the heir-apparent, dwelling in the
two lands, Har-cm-hebi; he went to the royal palace, he placed him
before him, at the home of his “great daughter.”^ That is the
daughter of the divinity who it is conjectured was the mother of
Har-em-hebi and widow of Aiu, and who had fulfilled the part of Aso,
and followed Horus in the change of religion from the worship of
^ Aten to that of Amen-Ra.
Har-em-hebi appears in three different monuments in the British
Museum, each belonging to the time when he was Repa, or chosen
* Biblical Archaology, vol. iii. pi. 2, p. 491. ^ Of Isis and Csiris.
^ The word used is “ Sheps,” a variant of “ As,” the Great, in the maternal
sense, as in Asenath.
412
A Book of the Beginnings.
heir-apparent, before he ascended the throne as a Pharaoh.^ These
reveal the fact that he was Repa under a disk-worshipper of the
Tum-Typhonian cult, or was one himself. He makes his invocation
to the sun as Turn, who-is said to grow young and be renewed as
Aten, the “ Divine Boy,” in the arms of his mother Hathor; the one
god who begat and gave birth to himself, especially as the son of
the Akar or hinder-part, and who is the one adored in the circle of
all the other gods after the manner of Joseph in his dream. This is
the language of the so-callcd Disk-worship. The monument of Turin
shows that Har-em-hebi, in becoming the Pharaoh, had made his
peace with Amen-Ra, the generator and father, and had changed
into a persecutor of those who worshipped the Mother and Child only.
It is not necessary, however, to assume that Har-em-Hebi was the
son-of Netem-Mut. He may have been the son of Aiu by Taiu the
first wife. Har-em-Hebi was not considered to be of royal birth ; his
tomb-at Sakkarah exhibits him without the cartouches of royalty.*
It is possible that Aiu as a Sep may have been interfused with the
Joseph of the mythos. Anyhow,, this is all that the present writer is
able to contribute towards the restoration of Joseph and Asenath, and
it is more than has hitherto been- recovered from the monuments.
Horus became the bitter enemy of the Typhonians and the
worshippers of Aten-Ra. There was an exodus after his accession to
the throne. The Hekshus, disk-worshippers and followers of Sut, had
to flee, whether they were “ foreigners ” in the ethnic or religious sense.
He demolished their monuments, and made use of the stones with
the inscriptions reversed and turned inwards for his own buildings.
The ecclesiastical writers make the Exodus to be about this time,
at the end of the i8th dynasty, but they place it in the (unknown)
reign of Akhenchres, daughter of Horus.
Aiu’s tomb in the Typhonian valley of Biban-el-Muluk shows, by
his portrait, that he belonged to the race of Kush or Phut. “The
catacomb of Aiu is of no great extent; the negro countenance of the
king is the most remarkable object in it.”®
Neither on the present nor any other theory, except the astronomical,
can Joseph and Moses be made contemporaries. But, if both were
Hekshus kings at different intervals, and their fall was each time fol¬
lowed by an exode of the unclean Typhonians, it would be easy for a
transcriber to class them together. Also we have to remember that
the reporter for us is Josephus.
It must by this time be obvious that the one Exodus of the
Hebrew writings belongs to the mythos, and that when we come to
historical facts there were several exodes of the Sut-Typhonians or
I us from Egypt. These facts are reflected on the monuments, where
’ Egyptian Gallery, Vestibule, Nos 550, 551, 552.
Mariette, Mont. Divers, pi. 74, 75.
^ Osburn, Monumental History, ii. 341.
41
The Egyptian Origin of the Jews.
the one grand exodus is resolved into three different expulsions, more
or less known to Egyptian historians.
All the charges and objections made by Josephus against the state¬
ments of Manetho are falsely founded on the.assumption that there was
but the one exodus from Egypt, and that that occurred as described in
the Book of the Exodus. Whereas Manetho, in the account headed “Of
the Shepherd Kings,” tells.the story of the possession and fortifying of
Avaris, and their expulsion therefrom when they were driven out by
Aahmes, who has got mixed up with Tahtmes, both being named sons
of the moon ; and he afterwards relates .the story of the second posse.s-
sion of the city of Avaris, which had been “left vacant by the
shepherds,” and of the conspiracy and revolt of the lepers, under the
leader and lawgiver Osarsiph of Heliopolis. These accounts include
two exodes at least. Another exode followed the ascent of Horus to
the throne, and Joseph-Peteseph can only Be the human leader of
revolt in this case as Aiu the son of Kush, or the Phutite. Josephus,
on account of his theory, was compelled to lump together, or to
complain that they were not lumped .together, the differeat exodes
distinguished by the Egyptian writers.
In his description of one expulsion under Moses, Manetho gives
the number of outcasts at 8o,odo.
Chaeremon, in his version as reported .by Josephus, calls Joseph and
Moyses (Peteseph and Tisithen) the two leaders of 250,000 outcasts
from Egypt. Now, as Manetho puts the number of outcasts at 80,000
the coupling together of Joseph and Moses is as obvious a lumping
indiscriminately as is the making of Manetho’s 80,000 into Chaereraon’s
250,000.
According to Manetho, this exodus was caused through the king’s
desire for a sight of the gods. On the other hand, Chaeremon ascribes
it to the instigation of Isis, who appeared to the king in a dream ; and
he says that Phritiphantes was the chief mover, not Amenophis. The
quarrel of Josephus is that the Egyptians will not give a true account
of the departure of the Hebrews from Tgypt: Manetho, speaking of
one batch, is charged with forgetting that he had already related their
departure 518 years earlier.
Josephus is fusing the different exodes and expulsions in one, and
in the name of his own people, all being dominated by the mythical
Exodus of the sacred writings. The Egyptian writers more or less
distinguished between them. Also these writers never would own
that “our forefathers came into Egypt from another country.”* In
both cases they were right. Here again Josephus read his history
by means of the mythical descent of Jacob and his twelve sons;
and the Egyptians were not so beguiled.
Two exodes will account for the increased number given by the
later writer, as the result of two expulsions. Manetho traces one
* Against Apion, i. i, 25.
414 A Book of the Beginnings.
expulsion to Amenophis, whom Josephus designates a “ fictitious
king.”
The “ fictitious king ” was desirous of seeing the gods, as had been
Horus, one of his predecessors in the kingdom. Horus then is the
first KING who desired to see the gods, and it was he who restored
the gods when the heretics were driven out by him ; this identifies
the exodus of Josephus, when Manetho’s 80,000 were expelled. Also
Horus is the Bocchoris of Lysimachus. The Bak is the hawk of
Horus ; with this the name of Har-em-Hebi is written, and in the
name Bak-Horus we have both the hawk and its meaning identified
with the Pharaoh.
Josephus, quoting from the Egyptiaca of Lysimachus of Alexandria,
says, “ In the days of Bocchoris' the Jews, being leprous and scabby,
fled to the temples, where they got their living by begging ; and as their
numbers were vast, there was scarcit}^ in the land. Hereupon the
king consulted an oracle, and was commanded to purge the country
by expelling the Jews and drowning the lepers, whose presence was
obnoxious to the sun. Those afflicted with leprosy were drowned,
and the rest were driven out to perish in the desert. But a certain
man named Moses led them into the country now called Judea, and
founded the city of Hicrosyla, which was in after-time called Hiero-
solyma ” (Jerusalem). In this account at least three different exodes
are massed into one. For these supposed builders of Jerusalem were
the exiles who were expelled by Aahmes from the city of Avaris, and
they are classed with the emigrants who were driven out by Horus, and
both are placed under Moses, who led the revolt in the time of the
child of Seti-Mer-en-Ptah.
But if for the present purpose we identify the 80,000 exiles, named
by Manetho, with the exode of Joseph (under Horus), the following
expulsion, which we may term the Mosaic exodus, would possibly
bring up the total number of the two to the 250,000 mentioned by
Chaeremon.
The Pharaoh called Amenophis, like Horus, had a longing to see
the gods. These two being the restorers of the gods, which in each
case had been thrown down, broken, or blackened over, their desire to
see them is sufficiently explained by their wish to restore them to
their former dignity. It is the complaint of Pentaur that Ra-Apepi
rejected the gods of the whole land, and in the great Harris Papyrus
it is said that the gods had been overthrown and lay on the ground ;
also, to judge by a phrase in the Turin Inscription, the statues of the
gods, in the time of Khu-en-Aten and Aiu, were blackened over and
put in mourning, or, as we say, blotted out.^ The second king who
desired to see the gods is told that if he would cast out the Hekshus,
Aamu, Aat, Typhonians, worshippers of Sut and Aten, the impure
and unclean,—the gods, with Amen-Ra at their head, would return.
' Meier,Jena, 1832. 2 KavimJmt, line 23.
The Egyptian Origin of the Jews. 415
There are at least three different exodes. One after the fall of
Avaris, when the conquered Hekshus “ departed from Egypt with all
their families and effects, in number not less than 240,000, and bent
their way through the desert towards Syria.” These are said to have
built a city, and named it Jerusalem.^ Another expulsion occurred
under Horus or Bocchoris ; and a third in the time of Suti-Nekht.
A the particular Exodus of the Jews associated luith the name
of Moses. The Hebrews, says the record, “built for Pharaoh treasure
cities (Miskanoth), Pithom and Rameses.”^ Meskhenat is an
Egyptian name for a temple, a sacred place, from the Meskhen or
cradle of new birth. It is noticeable that in the “ Annals of Rameses
III.” the Pharaoh speaks cf all he has done in honour of the gods,
especially the god Turn, and enumerates the presents he has con¬
veyed as “ tributes given to thy splendid treasury in Pa-Tum ” or^
Pithom. Rameses, as before said, was the ancient Tanis, the Hebrew
Zoan, Targumic D3t3, where remains of the Hekshus^ have been
found, including the tablet of 400 years.^ Its restoration was begun
by Rameses. The building of Rameses was continued under
Men-Ptah, his thirteenth son, the Pharaoh of the Jewish Exodus,
as generally supposed by Egyptologists. This Men-Ptah was
followed by his son Seti II., also called Men-Ptah or Mer-EN-Ptah,
and it was in the time of Men-Ptah, the father of Sethos (Seti-
Rameses), that the circumstances occurred which led to the latest of
these exodes—the one under Moses.
Manetho, as quoted by Josephus, recognizes two Men-Ptahs or
Amenophises, though they are not both described as Pharaohs. He
says, “ This king (Amcnophis) was desirous of beholding the gods,
as Horus, one of his predecessors in the kingdom, had desired to do
before him; and he communicated his wish to a priest of the same
name with himself, Amenophis, the son of Papis, who seemed to par¬
take of the divine nature, both in his wisdom and knowledge of
futurity ; and Amenophis returned him for answer, that it was in his
power to behold the gods if he would clear the whole country of the
lepers and other impure people that abounded in it.” Here it may be
observed that in the Egyptian the lepers and IMPURE are the Aati
and the Aamu. We know from their own accounts that the Jews
were eaten up with leprosy, and may see in that fact good ethnic evid¬
ence for their being of the ancient African stock. But these terms of
the Aati and the impure are by no means limited to the disease of
^ '^■aLX[^\\\OyApndJosephtis.
® Ex. i. 11. ^ Great Harris Papyrus, plates, 26, 27.
* Mariette, Lett 7 ‘e a M. le Vicointe de Rongd, sur les Fouilles de Tanis, p. 16.
A friend, to whom I am greatly indebted for assistance in proof-reading and
other matters, remarks on this—“ Not so identified by recent writers. One
argument against it—the Exodus would then include crossing one branch of the
Nile, and no such passage is mentioned.’’ What Exodus t This is a good typical
example of the way in which the mythical Exodus makes everything wrong
everywhere.
A Book of the Beginnings.
416
leprosy. The Aati were the moral lepers, the accursed as Typhonian
heretics, the practisers of dark rites, which the Egyptians associated
with the origin of leprosy and other diseases.
“'Well pleased with this information, the king gathered together out of Egypt
all that laboured under any defect in body, to the number of 80,000, and sent them
to the quarries which.are on the eastern side of the Nile, that they might work in
them, and be separated from the rest of the Egyptians.^ There were among them
some learned priests, who were affected with leproi^y ; and Amenophis, the wise
man and prophet, fearful lest the vengeance of the gods should fall both on him¬
self and.on the king if it should appear that violence had been offered them,
added this also, in a prophetic spirit, that certain people would come to the assistance
of these unclean persons and subdue Egypt, and hold possession of it for thirteen
years. These tidings, however, he dared not communicate to the king, but left in
writing an account of what should come to pass, and then destrojed himself; at
which the king was fearfully distressed.
“.When those who bad been sent to work in the quarries had continued for
some time in that miserable state, the king was petitioned to set apart for their
habitation and protection the city of Avaris, which had been left vacant by the
shepherds, and he granted them their desire.
“ Now this city, according to the ancient theology, was Typho’s city. But when
they had taken possession of the city, and found it well adapted for a revolt, they
appointed for themselves a ruler from among the priests of Heliopolis (On), one
whose name was Osarsiph, and they bound themselves by oath that they would be
obedient to him in all things. Csarsiph then in the first place enacted this law—
that they should neither worship the gods,.nor abstain from any of those sacred
animals which the Egyptians held in veneration, but sacrifice and slay them all;
and that they should connect themselves with none but such as were of that
•confederacy.
“ When he had made such laws as these, and many others of a.tendency directly
in opposition to the customs of theXgyptians, he gave orders that they should employ
the multitude in rebuilding the walls about the city, and hold themselves in readi¬
ness for war with Amenophis the king. He then took into his counsels some
others of the priests and polluted persons, sent ambassadors to the city called
Jerusalem, to the shepherds who had been expelled by Tahtmosis ; and he
informed them of the position of his affairs, and requested them to come up
unanimously to his assistance in this war against Egypt. He also promised, in
the first place, to reinstate them in their ancient city and country, Avaris, and
provide a ])lentiful maintenance for their host, and fight for them as occasion
might require; and assured them that he would easily reduce the country under
their dominion. The shepherds received the message w'ith the greatest joy, and
quickly mustered, to the number of 200,000 men, and came up to Avaris. Now
Amenophis, the king of Egypt, when he w'as informed of their invasion, was in great
consternation, remembering the prophecy of Amenophis, the son of Papis. And
he assembled the armies of the Egyptians ; and having consulted with the leaders,
he commanded the sacred animals to be brought to him, especially those which
were held in more particular veneration in the temples ; and he forthwith charged
the priests to conceal the images of their gods with the utmost care. Moreover,
he placed his son Sethos, who was also called Rameses from his father Rampses,
being then but five years old, under the protection of a faithful adherent, and
marched with the rest of the Egyptians, being 300,000 warriors, against the enemy,
who advanced to meet him ; but he did not attack them, thinking it would be to
wage war against the gods, but returned, and came again to Memphis, where he
took Apis and other sacred animals he had sent for, and returned immediately
into ./Ethiopia, together with all his army and all the multitude of the Egyptians ;
for the king of .Elthiopia was under obligations to him. He was therefore kinidly
received by the king, who took care of all the multitude that was with him, while
the country supplied what was necessary for their subsistence. He also allotted to
him cities and villages during his exile, which was to continue from its beginning,
during the predestined thirteen years. Moreover, he pitched a camp for an >Ethio-
pian army upon the borders of Egypt, as a protection to King Amenophis.
“ In the meantime, while such was the state of things in yEthiopia, the people of
An acknowledgment that they also were Egyptians.
41
The Egyptian Origin oe the Jews.
Jerusalem, who had come down with the unclean of the Egyptians, treated the
inhabitants with such barbarity, that those who witnessed their horrible wickedness
believed that their joint sway was more execrable than that whit h the shepherds
had formerly exercised alone. For they not only set fire to the cities and villages, but
committed every kind of sacrilege, and destroyed the images of the gods, and
wasted and fed upon those sacred animals that were worshipped, and having com¬
pelled the priests and prophets to kill and sacrifice those animals, they cast them
naked out of the country. It is said also that the priest who ordained their polity
and laws was born at Heliopolis, and his name was Osarsiph, from Osiris, the god
of Heliopolis ; but when he went over to these people his name was changed, and
he was called Moyses.” ^
The time was that of Seti-Men-Ptah, when Seti-Nekht-Mer-Amen
was but five years old. Seti was himself the “devoted to Sut,” and
probably Typhonian at heart, which may account for his cowardly
conduct; he would not v.age war against his own gods to save his
own country, which shows the virus of the genuine theological bite.
Now it is recorded in the Annals of the Raineses who followed
Seti-Nekht, that at this time there was a great disturbance or re¬
volution in Egypt ; for many years there was no master-mind or
hand, and for a time the country belonged to the governors of cities,
one massacring another. To be more particular, the narrative runs ;
“Thus saith the king Ra-user-ma-Mer-Amen ; long may he live !
Listen to what I tell you of my worthy works which I performed
as king of mortals.
“ The land of Kami had fallen into confusion ; every one was doing
as he liked ; they had no superior for many years who had supremacy
over the rest. Other events came afterwards ; distressing years !
“ Aarsu or Arusu, a Kharu (was hailed) among them as chief.
“He placed the whole country in subjection under him. He as¬
sembled his companions. Then were abused the things done to the
gods as (if) for men. No offerings were made in the interior of the
temples. The gods were overthrown ; they lay upon the ground.
He did according to his wish and plan.” 2
The writer then describes the overthrow of Arusu and his con¬
federates by the king Seti-Nekht, who was like the war-god Sut in his
wrath. He adjusted the whole land, which had been in insurrection.
He slaughtered the abominable who were in the land, and purified the
great throne of Egypt. He was the living ruler of both countries.
He took pains to rectify what had been perverted. Each one again
recognized his brother, who had been separated as by a wall. He set
up temples, with divine supplies for offerings to the company of gods,
the Nine, according to the regulations, and sent the last fragments of
the Opposition flying into Palestine. This is the very picture drawn
by Manetho, and painted by another hand. The same confederacy
' and revolt are described, and Arhsu and OSARSIPH are one and the
same man. This has been suggested by Dr. Eisenlohr, but he attained
* Rendered by Gill, Notices of the fews, pp. 9-12.
2 Great Harris Papyrus, pi. 75 ; Biblical Archceology, vol. i. part ii. p. 355 ;
Records of the Past, vol. viii. pp. 45, 46.
VOL. II.
E E
4i8 a Book of the Beginningf.
no firm conclusion in consequence of the obstruction of the Hebrew
mythos.
Time, scene, circumstances and persons are identical and identi¬
fiable; and if an historic Moses is anywhere to be found on the
Egyptian monuments, it must be in this character of Arusu-OsarSIPH.
The name may be read Arsu, Arisu, Arius or Aruas, Ars being
the consonantal root. This name we find connected with Moses, in an
account of the Exodus from Egypt to Sinai, cited from Justin out of
Trogus Pompeius, who says Moses was the son of Joseph, and “After
the death of Moses his son Aruas was made priest for celebrating
the rites which they brought from Egypt, and soon after created
king.’’ ^ All we have to do with here is the name of Aruas given
to the son of Moses, which is the same as that of the leader of the
revolt in Egypt.
But, says Manetho, “ the name (of Moses) was Osarsiph, and he
is careful to explain that it is derived from Osiris. Sif (Eg.) is the son,
Su being a worn-down form of the word. Osarsif will read the son of
Asar (Osiris); but a more important interpretation is possible. It
may read Osiris as the son in contradistinction to the father. This
was the oldest form of the god ; it was the child-Christ of Egyptian
theology, and would assimilate Osarsif to the first Horus—Har, the
child, the elder, the lotus-borne, the child produced by the mother
below, the child of thevirgin Neith; the child drawm forth from thewaters
and the mud of the mother-source itself. Ar means the typical, the
fundamental (the first and elder Har), or the river, the water-source
which preceded the breath. Su is the child. Also the one mytho¬
logical type dominates, correlates, and explicates all the three names,
OSAR-.SIF (Osarsu), Arsu, and Mes.SU.
For it is intended to identify the Arsu of the great Harris
Papyrus, not only with the Osarsiph of Manetho, but also with the
Messu who emerges at this time as a heretic Pharaoh on the monu¬
ments, and as their sole possible historic Moses. Josephus says
Moses was named MOUSES because Mou in Egyptian means water.
Mu is water, and Su is the child. Thus Musu, like Aru-SU, is the
child of the water, or the river-born, that is the first Horus called
Harpocrates. Osarsif, as Osiris the child, is the Aru-su.
The Hebrew record asserts that the Egyptian princess called the
child Moses because she drew him out of the water. Now the typical
child of Egyptian mythology was the water-born ; was drawn out of
the water. So ancient is the imagery of this subject, that the ideo¬
graph of Su, the child, is the water-reed. Mes has the meaning of
a product of the river. Thus Messu (Eg.) is not only the water-born,
but may be read the child (Su) produced from or by the river; hence
Messu, the child born of the water. Brugsch Bey finds the very spot in
the Nile at which the little ark landed. “ Is it by accident,” he asks,^
* Cory, ed. 1876, p. 81. * History of Egypt, vol. ii. p. 112.
The Egyptian Origin of the Jews. 419
" or by divine providence that, in the reign of Rameses III., about 100
years after the death of his ancestor, the great Sesostris, a place is
mentioned in Middle Egypt which bears the name of the great
Jewish legislator “It is called T-EN-MOSHE, the island of Moses,
or the river-bank of Moses. It lay on the eastern side of the river,
near the city of the heretic king Khu-en-Aten. The place still
existed in the time of the Romans ; those w^ho describe Egypt at
that time designate it, xvitli a mistaken apprehension of its true meaning^
as Musae, or Muson, as if it had some connection ivith the Creek Muses."
So grateful are w-e for the least look of corroboration of anything in
the Hebrew story, and so jealous lest it should prove to be mythical!
He does not give the sigr.:;, but Ta-cn-mes (or mesh) also reads the
soil (as island or bank) which was the product of the river, agreeing
with the name of the child who was drawn out of the w\ater. Un¬
fortunately this might name any portion of land or soil (Ta) pro¬
duced by the river as MeSI. There is an island of MOSHE or Mosha,
belonging to the British, to the south of the straits of Bab-el-
Mandeb. Still Messu the typical child, the elder Horus, w’as
Egyptian, and doubtless had his island, localized in the Nile, as
the place where the divine sister watched over her brother, the
water-born. In the case of the child Horus, “ His sister took care
of him by dissipating his enemies, repelling (bad) luck, she sends
forth her voice by the virtues of her mouth ; wise of tongue, no
word of hers fails.” ^ The child of the waters, found in the little
ark, belongs to mythology in general. It is Hebrew and Egyptian,
Assyrian and Maori, and mythical wherever it may be found. The
ark was represented in Egypt by the boat of papyrus-reed, but its
earlier form was the lotus on which the child - Horus is pour-
trayed as ascending, and kneeling with the finger pointing to his
mouth.
The lotus sprang from the mud, and the child was fabled as
born in the mud of the marshes. The mud, as product of the river,
is the Mes of Mesr or Mitzr. Messu is the child of this Mes in the
same sense as was the land of Mesr ; and a child or person named
Messu would be the namesake and representative of the child Horus,
born of the waters or the mud of the primordial source, and there¬
fore identical by name with Osarsif and Arsu.
Plutarch mentions this child of the waters, who was said to have
been dropped into the water and drowned. This was he who had
divine honours paid to him at feast and festival as Maneros, the dead
Horus, who was represented by the black doll, the Men image of
death or second life. Others, however, say the boy was named
■ Palestinus, or Pelusias, and that the city of that name was so called
from him, it having been built by the goddess (Isis).
Pelusium, the “ City of Mud,” was, like the child of the river, the
^ Hymn to Osiris, 14.
E E 2
420 A Book of the Beginnings.
product and deposit of the Nile. Musu, Moshe, or Messu would be
named after the child of the waters, who was the Mes-ar or Mes-ur
of the month Mesore; the first-born, the elder-born, the water-born ;
the new-birth coinciding with that of the inundation.
It can be shown how Messu is the exact equivalent of Arsu, if we
hold fast by the type. Messu is the child produced by the waters;
Aur, Aru, or Ar (Eg.) means the river, and Arusu or Aru reads the
child of the river—the exact equivalent of Messu, the product of the
river, the celestial Nile, In the Hebrew version the child was to be
called Mashu (ntJ'O or)i because he had been drawn out of the water.
This is the literalization of the myth. Arsu and Messu are identifi¬
able as one, because of the mythical child, and both with the c.'ty and
the land of mud as the product of the Nile.
Whether Moses is or is not one with the Messu who was governor
of /Ethiopia, the Hebrew traditions go far to connect him with that
country. Moses as an Egyptian general against the ^Ethiopians is
omitted from the Hebrew Scriptures, which are chiefly occupied with
the mythical Moses (Mau-shu), and he is therefore all the likelier
to be real on that account. Stephen 2 testifies to his being not only
a scribe, learned in all the wisdom of the Egyptians, but as mighty
in deeds.
“ One of my waking dreams,” said Livingstone, “ is that the legen¬
dary tales about Moses coming up into Lower ^Ethiopia with Merr,
his foster-mother, and founding a city which he called Meroe, may
have a substratum of fact. I dream of discovering some monumental
relics of Meroe,” The monuments answer for a Messu of .Ethiopia,
who lived at the proper time for an historical Moses, and he may be
the very man.
The tradition referred to is mentioned by Artapanus, who, in his
account of the Jews, says that after the death of the Pharaoh
Mempsathenoth, his son Palmanothes was very severe towards
the Jews. This king had a daughter whose name was Merrhis;
who was married to a King Chenephres, then reigning in Memphis,
for at that time there were several kings in Egypt, Merrhis was
barren, and she brought up a child of the Jews, and named it Mouses.
When he arrived at manhood he was called among the Greeks
Musjeus.® Mer-res was the Nile-goddess of the south, already identified
with Miriam.
Josephus relates that Moses, at the head of an Egyptian army, was
seen and beloved by Tharvis, the daughter of the Ethiopian king,
and that she became his wife. Tharvis, being one by name with
Thoueris or Taurt, identifies the lady, whether she be human or
divine, with the Typhonian genitrix. These belong to the mythos ;
but we also learn from the inscription on the tablet of 400 years,
’ Ex. ii. 10. - Acts, vii. 22.
3 Artap. Euseb. r 7 (Ep. Ev. ix. 27.
4 '’!
The Egyptian Origin of the Jews.
found at San, that in erecting the statue there was a grand deputa¬
tion, which included the Repa, or heir-apparent ; the superintendent
of the Nome ; the fan-bearer at the king’s right hand ; the leader of
the foreign legions, and captain of the foreigners ; the constable of
Khetam, together with various priests and scribes—the royal scribe of
the cavalry, the processional priest of Ba-neb-tat (Mendes), the high
priest of the god Sut, the officer of Buto, the ruler of the Two Countries,
the superintendent of the priests of all the gods, Seti, justified son of the
prince, and among the rest was the royal scribe and master of the horse
ivho zvas the child of the lady Taa, the singer of the sun, or sun-gosi,
and his name is “ Pata-Messu,” which reads Messu of the temple
(Pa) of Ra, or Messu who was a priest of Ra. His mother was a
priestess and glorifier of the solar divinity, and Messu is named as
belonging to the temple.^ Para-Messu is a proper name: the AS
image denotes a ruling personage, and he is described as the child of
the lady Taa, who is the priestess of the solar god Ra. Para-Messu
is Messu of the house of Ra, and the name shows the child of the
temple, and has the look of the child consecrated or adopted for the
divine service ; therefore he may have been adopted by Taa, and so
called her child. There is nothing in the inscription to clash with
the Hebrew story of the adopted child. Moreover, it is a most
remarkable thing to characterize the royal scribe and master of the
horse, as the child of Taa, the “singer of the sun.” It seems to echo
the story of the adoption, or to be used in some sense which could not
be open to the suspicion of bastardy.
It is now suggested that this Messu, the royal scribe and master of
the horse, may have been the same officer that we find in the Scutcheons
at the end of the nineteenth dynasty,^ who was a prince of ^Ethiopia
and a royal scribe.
“ Prince of ^Ethiopia” was a title of the Repa and heir to the throne
of the Pharaoh. This Messu may only have been the governor of
Kush, or he may also have been the Repa as heir-apparent to the
throne adopted by a childless Pharaoh. The prayer of Si-ptah, for
children to inherit the throne, possibly points to his own childlessness.
In that case we see one reason why Messu ascended the throne. Also
it is possible that the priestess Ta.-v, the singer of the sun, may have
become that Ta-seser, the queen of Si-ptah, and co-regent with him,
whose name is found inscribed with his own on a number of monuments;
and yet they do not appear in the hieroglyphic genealogies, nor in
any other contemporary succession.®
In an inscription at Silsilis, a prayer is offered that their children
may inherit the throne, which phraseology is remarked upon by
Rosellini as strange and altogether un-Pharaonic.
* Mariette Bey, Reviie Archeologiquc, vol. xi. pi. 4, p. i6g ; Bnigsch Bey, History
of Egypt, vol ii. p. 95, Eng. Tr. ; Birch, Records of the Past, vol iv. n
M.tpsias, t if. 36. '
^ ( sbiirn. Monumental E-^ypt, vol. ii. p. 554.
422
A Book of the Beginnings.
The tomb of Si-ptah was taken possession of by Seti-Nekht, who
had his scutcheons erased, and treated him as one of the heretic
usurpers of the throne, which needed purification after their hated
presence.
Osburn states that Ta-seser, whom he confounds with the Thoueris
of Manetho, had been devoted to the service of the gods in an especial
manner, according to a prevailing custom of the princesses of Egypt,
and was one of the na\\a;^e9 of the Greek historians. These were
the consorts or concubines of the god. Ta-seser was a priestess, and
appears by the reliefs on the tombs to have been consecrated to
Hathor and Neith.’
If the name of the Seser for the ruler was added to that of Taa
on assuming the throne-title, that would turn Taa the priestess into
the Taa-seser, whence Ta-seser. Seser is the word for rule, and Ta-
seser would be the ruler Ta ; the feminine Caesar.
A secret significance may be suspected in the name of Messu’s wife
Queen Bakt-UR-Nru.^ Bakt is the worshipper in the sense of ser¬
vant ; Ur means the chief, principal, and in the case of a queen it
may be the royal or anointed. Nru is the name of the vulture. This
then was literally the chief or royal servant of the vulture. Typically she
was the worshipper and therefore the royal representative of the great
mother whose emblem is the vulture of Mut. The Egyptians accord¬
ing to Hor-Apollo® symbolized the mother by a vulture, because there
is no male in this race of creatures ; a statement which has to be in¬
terpreted by the typology. The vulture had been a sign of the virgin
Neith, when the mother alone was looked upon as the producer of
the child before the fatherhood was established. But the older, the
Typhonian vulture was a black, foul bird, named the Neh, continued
from the time when the genitrix was of a Negroid complexion
and type, and her children were the Nahsi. If this bird had been
depicted as the vulture signified, it would have doomed the monu¬
ment. On the other hand, and as an obverse side to the same
fact, the adorers of the disk and the Typhonians avoided the
orthodox vulture, and used the cubit sign rather than the bird for
their phonetic M.
This assimilates Bakt-UR-Nru to Taurt or Thoueris, the old
mother, whose name would be written T-ur-Mut; and, according to
Josephus, Moses was saved from the waters by Thermuthis, who
adopted him as her son, she being childless. This would also assimilate
Moses to the mythical child of the Typhonian genitrix, whilst Bakt-
ur-nru, the consort of Messu, is the chief servant of the ancient mother
who first bore the boy. The servant (Bakt) supplies another note of
' Osburn, Monumental Egypt, vol. ii. p. 559.
* Scutcheons, Lep. Kdnigsbuc/i, taf. 36, fig. 479 ; Brugsch, Histoirc, pi. 13, 278.
The Egyptian Origin of the Jews. 423
recognition. The Slius-en-Har, the Hekshus and Sebekhepts, all
called themselves the servants of their god.^
Both Amen-Messu and Si-ptah are said to have come from the
same town. The standard name of Si-ptah is Sha-en-Kheb, raised or
born at Kheb; whilst an inscription at Gurneh, ascribed to Amcn-
Messu, states that the king was brought up by the goddess Isis at
Ha-Kheb. But as Ha-Kheb permutes with Ha-Neith the mythical
abode of birth ; and as Horus the divine child was born at Kheb, and
re-born in Tattu, it has no great topographical value. Both may have
been merely assimilated to Horus in Kheb. Ha-Kheb however, as
before shown, belongs to the Mother who was older than Neith
Stories told of the chi’d of mythology, the young sun-god, with a
secret interpretation, were afterwards transferred to and narrated of
the hero as actual occurrences, and the character of the miraculous
child of the waters is thus formed and fitted to fulfil the historical cha¬
racter of Arsu, Messu, or Moses. For example, the name of Arsu
furnished another meeting-point in mythology for the historical
and mythical child. Arsu or Ars is some divine personage in the
Ritual.^ “ Thou hast hailed Ars (or Arsu) from the conductors of
heaven,” is said in the “ chapter of Going in the Boat of the Sun,” of
some mystical personage. Shu as Anhar is the conductor of heaven
by name ; and the god of two names and dual form answering to the
plural “conductors of heaven,” Shu-Anhar, is called the Young Elder,
the double force and double abode of Ra, and Har-Sekti, the Lord
dwelling in the divine barge of the sun.^ “ Thou hast hailed Arsu
from the conductors of heaven,” points to the water-born, the Aru-su
Harpocrates, as he is called the “great god,” and yet it is said of him
“ His faults and defects are the same ” as those of the speaker. That
is, they were human; Har, the child, being the mortal form of the
solar son. This will show how the name of a real person now known
from the monuments as Arsu would lend itself to being fused and
assimilated with Arsu the typical son ; Arsu the river-born. It is
possible that the Arsu of the boat may be meant for Ma-shu, as he is the
Egyptian Mars, the Greek Ares or Ars, the war-god. Arsu (Ares) is
mentioned by Hermapion in an inscription translated from the obelisk
of Rameses. There is a deity copied by Wilkinson, who says he
“ may be a character of Osiris. I have only met with him at Philje.” *
He is a war-god and the son as lord of the two worlds. He wears
the headdress worn by Sebek of Thebes, by Ptah-Sekari, and by
* The vulture-type of maternity, the Naru or Narau, denotes the family, and
in Maori Ngare is the hard form of the word, meaning family and blood relations.
This form has persisted in the Hebrew 1113 , which represents the Maori Ngare,
and signifies the young, and to bear, and it appears also in the Albanian NiERl,
Zend Nairi, for woman, and Nare, in Sanskrit, which supplies a type-word
for the human family in general.
2 Birch, ch. cii. 3 A/notr P,jf,ynts, p. 2.
Mat. tticrog. p. 52 ; Anct. plat s 34-56.
424
A Book of the Beginnings.
Harpocrates. All turns on the sonship here, because the character is
really pre-paternal. Kebek, the oldest form of Seb, was the son.
This Egyptian war-god is apparently the same as Resp. A Typhonian
form of the sonship was continued in Resp, as is shown by the orna¬
ment worn on his head in place of the sacred Asp. Resp is considered
by Egyptologists to be a Syrian deity ; but Syria originated nothing;
the types are always traceable to Egypt or the Africa beyond.
He is pourtrayed on a monument in the British Museum standing on
one side of the goddess Ken, the Hebrew Kivan, the naked Venus,
with Khem-Horus on the other. The goddess herself stands on the
back of a lion-leoparded, the type of Mashu or Anhar. Resp has an
emblem on his head, like that on the top of an Anubis-staff. This
identifies him with Sut, and the group contains the typical four, as
in Moses, Hur, Aaron, and Miriam, or Shu, Har, Sut, and Kivan, or
Hapi (Kafi), Kabhsnuf, Suttef and Amset, the four Rams, the four
genii of the four quarters permanently fixed as the lion, scorpion,
waterer, and bull.
There is an extant monument in the Mayer Collection of Antiquities,
Liverpool, a large stone of libation, which has on it the name and titles
of Amen Messu, his divine style of Ra-men-ma-Setp-en-ra having been
written and erased twice over. On this monument he is celebrated
as a miracle-worker. It is said that the king established both countries,
and that he was GREAT IN MIRACLES AT Thebes ; a hint which
proved most suggestive to the Hebrew writers, who followed it out
fully, by identifying Moses with Arsu the god and with Resp.
There is also a Messu mentioned in the Papyrus, Anatasi I. who was
an Egyptian scholar, a Suten or scribe, and a Mohar, who was
employed in affairs of state and war by Rameses II. Dr. Lauth
is inclined to recognize Moses in this man. The objection raised
by M. Pleyte, that the style of this Messu is Ptah-Messu, seems
to me to be of little weight. Seti II. is both a Mer-Amen and a
Mer-n-Ptah.^ Also, the assumption of the name of Ptah may have
been in relation to Si-ptah, husband of Ta-seser, who was the adopter
of the child Moses, if there be any truth whatever in the story of his
adoption by a daughter of Ra. Be this as it may, there was a Messu,
as prince of .Ethiopia, a royal scribe, who, if Repa, is visibly on his
way to the throne ; and a Messu did ascend the throne who was for
some time a ruler in Egypt, if not the ruler of Egypt. After his death
the tomb of this Messu was treated as that of a usurper.
The Hebrews call Moses the child of the river; Mu-su is the child
of the water; Messu the child, the product of the river, and Aru-su is
the river-child. All these can be correlated under one mythological
type. The river of the child is always the Nile. Surely then this
child of the river must be the Egyptian king known to the Greeks by
the name of Nilus }
* Scutcheon, Egypt's Place, vol. ii. p. 628.
The Egyptian Origin of the Jews. 425
Dicaearchus, the historian who wrote the Life of Greece and treated
of Egypt in its remoter times, as may be learned from a fragment in
the Scholiast of Apollonius Rhodius,* dates the rule of Nilus as being
2,500 years from Sesonchosis (or Sesortosis), and 436 years prior to
the first Olympiad. This gives the date of 1212 B.C. for the time of
Nilus, whose rule was obviously chronicled as a remarkable event, so
remarkable, indeed, as to date an epoch for the Greek historian.
Nilus is identifiable with Arusu and Messu by means of the River,
and the only corresponding name on the monuments is that of Messu ;
Amen-Messu, the Iv ^etic king. The Nile is the Aru, Hebrew lar.
With the plural article prefixed this is Naiaru (Nile) ; with the mascu¬
line article it would be Paru, the Phuro of Eratosthenes, who thus
wrote the name of the Nile. With the feminine article, or prefix Tu,
the river-born is Tu-aru, and this is now claimed to be the meaning
of the name of Thuoris given in the list of Manetho as the last
ruler of the 19th dynasty. The S may or may not be merely the
Greek terminal. If Egyptian, the name contains the elements of
Tu-aru-su, the river-child, who was Nilus, Messu, or Arusu. Either
way the river-name is there as it is in Nilus.
From religious affinity the Greeks would take great interest in this
able leader, who rose from the ranks and occupied the throne of the
Pharaohs.
The Lacedaemonians held themselves to be of the same family as
the Caphtorim of Palestine ; hence their surmise that they w-ere
related to the Jews. “It is found in writing that the Lacedaemonians
and Jews are brethren, and that they are of the stock of Abraham.” -
It is noticeable that the Lacedaemonian king who found this in the
Records and sent the message to the High-Priest Onias, was called
Areus, the same name as that of Arsu or Aruas. When wc
substitute religion instead of race as our correlating principle we
shall read the past more clearly. The Caphtorim date from Khcf
or Khepsh, the hinder-part. Abram was the sun of the hinder part.
The inhabitants of Sais were very friendly to the Athenians, to whom
also they said they were, after a certain manner, allied.^ This
relationship of the Yonias was expressed by Hesychius, who inti¬
mates that his countrymen were Hellenes in respect to certain
wisdom which they possessed. Hellen, the founder of the Greeks,
says Cassiodorus, delivered many excellent things concerning the
alphabet, describing its composition and virtues in an exceedingly
subtle narration, insomuch that the great importance of letters may
be traced to the beginning of things. In this description Hellen
takes the place of the British Ked, the personified Tree of Know¬
ledge, whose branches were letters, and Typhon, who was the “ Living
Word.” Callisthenes and Phanodemus relate that the Athenians were
^ Appendix of Authorities, Bunsen’s Egypt's Place, vol. i.
2 I Maccabees, .Nii. 21. 3 Plato in Tiweeus.
426
A Book of the Beginnings.
the fathers of the Saitae. But Theopompus, on the contrary, affirms that
they were a colony of the Saitae.* Eusebius chronicles the tradition
of the arrival of Kadmus with a company of the Saitae, who founded
Athens and Boeotian Thebes. They were of Egypt, but he thought
they came last from Sidon.^
Diodorus relates that the most illustrious and able of the exiles
came into Greece under the conduct of celebrated leaders, of whom
the most renowned were Danaus and Kadmus. But the greater
number went into the country now called Judea, which was in
those times entirely desert. The leader of this colony was Moses
as he is called, a man very remarkable for his wisdom and great
valour. In this account the Greek and Hebrew exodes are fused
together, whether mythical or historical. It was the exodus of the
lonians as Sut-Typhonians, and the theological classification is before
the ethnical. The one exodus which, like the deluge, was universal,
is entirely mythical, and belongs to the astronomical allegory. But
there were various exodes and expulsions from Egypt, and those of
the lonians are mixed with those of the lus or Jews, on account
of the religious and literary origines. The Saitae are the Sut-
Typhonians, the Yonias, lonians, the worshippers of the mother and
child—the oldest and most universal cult in the world, Sabean at first
under Sut and the genitrix, and afterwards Solar under Helios. lus,
lonians, and Hindi Yavanians had one origin in religion, and that
religion, as is here contended, was the oldest cult of Egypt and of
.Ethiopia.
Arusu, leader of the revolt, is designated a Kharu, and this
Brugsch Bey identifies as a Phoenician. It is possible, however, that
he was a Carian, and this would constitute another link of connection
between the Hebrews and Greeks, the lus and lonians. According
to Herodotus, it was with the aid of the Carians and lonians that
Psammitichus made himself master of all Egypt.® He further says
of them, “ All the Carians that are settled in Egypt cut their fore¬
heads with knives and thus show themselves to be foreigners.”^ Also
“They show an ancient temple of Jupiter-Carius, at Mylasa, which
the Mysians and Lydians share, as kinsmen to the Carians, for they
say that Lydus and Mysus were brothers to Car.^ Jupiter-Carius is
the sun in the Akar, like the God exhibited to Moses; the Kar being the
lower, northern, hinder part. Herodotus identifies these Carians with
the lonians of the camp at Memphis.
The “ Proteus ” of Herodotus is a form of Nilus. “ There is to th’s
day,” he says, “ an inclosure sacred to him (Proteus) at Memphis, called
the Tyrian camp. In this inclosure of Proteus is a temple which is
called after the foreign Venus ; and I conjecture that this is the temple
of Helen, the daughter of Tyndarus, both because I have heard that
' Proclus in Timaus, b. i.
5 13 . ii. 152, 153.
2 Cbron. p. 14.
^ 13 . i. 171.
* Herod, ii. 61.
The Egyptian Orkhn of the Jews. 427
Helen lived with Proteus, and also because it is named from the
foreign Venus, for of all the other temples of Venus none is
anywhere called by the name of foreign.”^ The historian then intro¬
duces his story of Helen, with which we have no present concern.
The “ foreign ” Venus is known to us as the naked goddess Ken, the
Hebrew Kivan. " Foreign ” is identical with the impure, the naked
goddess. Proteus, the sea born, the child of the waters, would be an
equivalent name for Arsu or Messu of Egypt. Homer calls Proteus
Egyptian, and Diodorus calls Proteus Nileus, from whom the Nile
took its name; it having previously been Egyptus. It is now
suggested that the Osarsiph of Manetho was the Arusu of the Great
Harris Papyrus and the Messu of the Scutcheons: and that he was
the Nileus of Dicaearchus, the Proteus of Herodotus, possibly a
Phoenician (Kharu), and probably a Carian.
But if AlU be the Egyptian original of an historic Joseph, and Arsu-
Messu of a real Moses, they could not have personally conducted an
exodus, as their place of sepulture was prepared, and they were both
buried, and had had their grave-chambers violated in the dreary
ravine lying apart in a westward offshoot of the Biban-el-Muluk,
Thebes, where we find in the tombs the very imagery carried out of
Egypt into the Syrian lands. The black god lu was represented
there. The celebration of the Lion-Gods was discovered there. The
inscription concerning the cieation by Ra, and the adoption of
Shu, Sun of Nun, as his chief minister, was found there, in the
cow-chamber of the tomb of Seti I.
Which then of these three exodcs was the Jewish Exodus ?
Neither, in one sense ; each and all of them in the other. First, the
Biblical Exodus is founded on the mythical coming forth from the
Egypt of the astronomical allegory. This we have to let go alto¬
gether, with the legends belonging to it. Then we are for the first
time prepared to face the facts and interpret the monuments which
have never yet been proved untrustworthy. No approach to any
such series of deliberate falsifications of dates as was made by the
early Christian chronologers, to bring the lists of Manetho into
harmony with what they considered to be the divinely revealed data
of “ Holy Writ,” can ever be charged against the Egyptians.
Nor is there the least reason to doubt what the Egyptian writers
have told us on the subject. Hitherto this has been judged by a
Jewish history chiefly drawn from the mythological astronomy. The
monuments can know nothing of the Jews in accordance with the
biblical story of their Genesis or Exodus. They can tell us some¬
thing of the religious origines, but little or nothing of the ethno-
Togical. Egypt knows the “ mixed multitude ” of Typhonians, the
Shus, the Aamu, the Aati, the Aperiu, and other names of the detested
worshippers of Sut. The great Exodus of Egypt is figured as the
1 B. ii. 112.
428 A Book of the Beginnings.
fleeing of Sut-Typlion out of it, riding on an ass. That is the
symbolical mode of depicting the exit of the worshippers. They
are described as going forth under the twin brothers, Judaeus and
Hierosolymus, personifications answering by name to the land of
Judea and the city of Jerusalem.
The two brothers of mythology are a dual manifestation of one
deity, as in the double Horus, Har-Makhu, Sut-Har, or the dual
Anubis; and this duality is expressed by lu (Eg.), the name of the
Ass, and therefore of Sut. Sut is dual as Dog and Wolf, Sut-
Anush, Sut-Har, and as Sut-Anubis; and the twins of Typhon are
JudJEus and Hierosolymus, or Sut North and South. As the name
of the Ass and the Son is lu, the Sut-worshippers are the lus, or
the Jews, and the exodus of Typhon on the Ass, named lu, is the
Exodus of the lus or Jews of the earliest, i.e. religious, naming.
These were the Jews as worshippers of the Son of the Genitrix, who
was lu the Sabean, and afterwards the Solar Son.
From the passage of the Sabean into the Solar sonship traceable in
Israel, the duality of lu-Sut points to Sut-Har, the Sun-and-Sirius
God, Sut-Nubti, or Sut-Apeh-peh. And in that case Hierosolymus is
the Har of Salem, the Lord of Peace, after whom the city was
named.
Jerusalem, the City of Peace, was no doubt the place of the mythical
Melchizedek, the king of Salem, whom we can identify with Sutekh,
the god of the Khita, Sutekh or Sydik the Ruler, whence Melchi¬
zedek. But that migration must have occurred when the country of
Syria and Palestine was first peopled by the Sut-Typhonians and
Hekshus, whom we identify with the pre-monumental Shus-en-Har.
Herodotus had learned that the Syrians of Palestine, whom he
couples with the Phoenicians, had dwelt in old times by the Red Sea.
They also were Erythreans. whom Brugsch Bey considers to be the
Aperu-iu. These Phoenicians, as they themselves say, anciently dwelt
on the Red Sea, and having crossed over from there they settled
on the sea-coast of Syria ; this part of Syria, and the whole as far as
Egypt, is called Palestine.^
This was exactly what had occurred from the earliest times ; and it
must not be forgotten that the name of Phoenicia itself as Kheft was
identical with that of Lower Egypt, named as the country to the
north or hinder part north, and the two peoples must have got mixed
up in the rendering of the one name by other nations.
In the name of the Khita we find the further continuation of Kheft
beyond Phoenicia. Kheft modifies into Khet. Kheft is the Egyptian
name of the north, and Khet signifies going northward. The Khita
went northward from Egypt, and are found seated in the northern
parts of Syria. The name is probably an abraded form of Khefta
or Khefti, just as Derketo contains a modified form of Kheft. Their
* B. vii. 89.
The Egyptian Origin oe the Jews. 4:9
deities were Sutekh and Astarte. Sutekh is Sut the child (Khc)
in Egyptian, and Astarte is derived from the Isis-Taurt of Egypt,
that is the most ancient genitrix Taurt in her lunar and cow-
headed secondary type. These were worshippers of the one God
known to mythology as Sut, the Son of Typhon; later Astarte or
Nephthys, and the still later Nut—the god known as Sut-Har to the
Egyptians of pre-monumental times, called the Shus-en-Har.
So ancient was the movement northward of the Sut-Typhonians
from Egypt that Kittim is mentioned^ as a son of Javan, one of
five who went forth, and amongst whom “ the isles of the Gentiles
zvere divided in their lands, every one after his tongue."
Kittim is the piural of the Khita or Kettai, the emigrants who
went farther north in their first name of the Japheti (Khefti); and in
the second or modified form of the name, as the Khita, Ketti or Kittim.
In this sense, Arkite, one of the sons of Canaan, is called “ Chetteus ”
by Josephus.’^ The same writer also mentions the Juda,'ans (or Juda-
deans), who were a nation of Western ^Ethiopians from Judadas, who
descended from Canaan, the fourth son of Ham.^ Judadas, one of two
sons, is evidently identical with the Judah of the tradition reported by
Plutarch and Tacitus, who, with his brother Hierosolymus, headed an
exodus from Egypt into Palestine, settled in Judea, and founded the
city of Jerusalem.
Cottus is named as one of the three leaders of the Titans, i.e.
ethnically they who were of the Typhonian religion. According to
Sallust, who quotes the Punic Books of Hiempsal, the aboriginal
possessors of Africa were the Gaetulians (and Lybians), a rough
nomadic race, who fed on flesh and on the pasturage of the ground like
cattle.
The Jews of the Bible can be identified according to their religion,
but not by their race. Tacitus shows how the confusion of race with
religion entered into what he had heard of the Jews. “ It is said that
the Jews escaped from the island of Crete at the time when Saturn
(Sut-Typhon) was driven from his throne by the violence of Jupiter
(the Egyptian Amen), and that they settled in the extreme parts of
Lybia. A memorial of this fact is supposed to be found in their
name.” ^ But he follows the derivation of the Judaean name from
that of Ida, the well-known mountain in Crete, which name is itself
derivable from Kheft. He likewise reports an exodus from Egypt
in the reign of Isis, when that country was relieved by an emi¬
gration of the people into the neighbouring countries under the
conduct of Hierosolymus and Judah.® He continues: “Many
consider them to be the progeny of the ^Ethiopians (^Ethiopum
. Prolem), who were impelled by fear, and by the hatred mani¬
fested against them, to change their settlements in the reign of king
^ Gen. X. 4; i Chron. i. 7. 2 g j yj
® A7U. i. 62. * Hist. lib. 5. 0 Lib. 5.
430
A Book ok the Beginnings.
Kepheus (Ma-Shu); while it is sometimes asserted that they are
a heterogeneous band from Assyria, a race without a country, who
made themselves masters of a portion of Egypt, and afterwards
occupied cities of their own in the Hebrew territories, and the parts
bordering on Syria. Others, ascribing to the Jews an illustrious origin,
say the Solymi, a nation celebrated in the poetry of Homer, called
the city which they built Hierosolyma from their own name.” ^
Tacitus makes the time of the flight from Egypt the same as that
given to Typhon on the Ass. He says, " They pursued their journey
for six days without intermission, and on the seventh, having expelled
the natives, they took possession of the country, where they built
their city and dedicated their temple.” This agrees with the reason
assigned for keeping the seventh day as a sabbath,^ because of the
coming out of Egypt, “therefore the Lord thy God commanded thee
to keep the sabbath day.”
Polemo, the Platonic philosopher, who died about 273, and who was
the writer of historical works now lost, is quoted by Africanus and cited
by Eusebius ® who observes : “ Some of the Greeks likewise relate
that Moses flourished in those times.” Polemo, in the first book of
his Egyptian histories, says : “ In the reign of Apis, the son of
Pharonaeus, a portion of the Egyptian army deserted from Egypt
and took up their habitation in that part of Syria which is called
Palestine, not far from Arabia.” And Eusebius asserts, “ These
were the very men who went out with Moses.” Both are
claimed to be the exodus of the Jews, as they were in a sense,
but not the Jews of the Biblical Exodus. The backward blending
of the Jews with the Hekshus by Josephus identifies the relations of
the Jews with the two sons of Typhon begotten in Palestine and Judea.
In the Talmud it is written, “ A Rabbi once said the daughter of
Pharaoh (she who adopted Moses) was an Israelite.” “ How can that
be ? ” “ Because she believed in the unity of God.” If for unity we
read bi-unity, or the unity of the Two-one, there is a profound sense
in the statement The worshippers of this deity whose name is
finally expressed by the letters “ lu ”as an Egyptian name for the
divine duality and an Assyrian name for the god, as it was in the
title of lu-sif, lu-em-hept, or “ Neb-iu,” a title of Osiris; lu, the twin
totality of the son, and afterwards of the lu-piter, were lus inde¬
pendently of race or place. In this sense luaa, the father of Queen
Taiu, was a Jew by name, and a born Jew, or worshipper of lu.
The account quoted from Lysimachus shows that the Typhonians
were named as Jews, or the Jewish people, but not from the land of
Judea; and it implies that the land of Judea was named from the
outcast Jews of Egypt. In like manner Typhon goes out of Egypt
to beget the two sons, one of whom is Judaeus.
* Nisi. lib. 5. 2 Deut. v. 15.
^ Prop. Evang. Eusebius, lib. 10.
431
The Egyptian Origin of the Jews.
The city of Tel-el jahoudeh, which stood near to Memphis, was
the city of the mound or mount of the Jew ; but the name was not
meant to be ethnological. The worshippers of “ lu,” whether as the
dual Sut, Sut-Horus, the ass-headed lu, the bull-headed lu, orlu-em-
hept, were all Jews according to the religious origines, but they were
Egyptians also by race, and the roots of the race must have gone the
deepest, just as the religion was the oldest in Egypt.
Jahoudeh, in Egypt, was not named from the Jews of Syria,
supposed to have entered Egypt as the twelve sons of Jacob. There
is a land of Judea, or Oude, in India, and the Burmese planisphere
shows a country of Jahudia in the heavens. These were named after
the divinity lu, whether in heaven or earth, whose worshippers were
Jews in the primal, that is religious, sense. The beginning was with
the Star of Joudi, the Great Mother in the North, and her son lu,
the ass.
According to the data and the view of the present writer, no better
description of the entrance of the Biblical Jews into a visible
existence could be given than that of Celsus, the well-informed
Roman, in the Word of Truth {aXrjOfjf; Xoyo?). He says, twice over :
“ The Jews were a tribe of Egyptians who revolted from the
established religion.” The Jews were “ a colony of revolted Egyp¬
tian slaves who settled in a corner of Palestine.” It is because they
were Egyptians in Lower Egypt, an undistinguishable part of the
mixed multitude there congregated, that they have not been known
and could not be discreted as a separate race. They were identical
in religion with the Shus-en-Har and Sut-Typhonians within Egypt;
with the Khita of Syria, the Phoenicians, the Judeans of ^Ethiopia,
the Judeans of Crete, the Jews or Hus of Cornwall, the lonians,
Yavanas, or Kivanas of Greece and India.
The Hindus, who call the people of the Western world Yavanas,^
are still naming them from the hinder part, as the west, according to
the solar reckoning, which followed the north of the earlier Sabean
typology. The Yavanas, lonians, Gevim, or Japhetic people were first
named from the north, and later from the west, the hippopotamus
being the representative of the genitrix in the north, the lioness in
the west, as shown by the two difierent hind quarters.
Ezekiel * tells Israel that her Makvrah (miDo)—in the margin, her
“CUTTING out” or habitation (in Egyptian, the equivalent MA-
KHEPR would mean the place of transformation or change into
some second phase) was in the land of Canaan ; and “ as for thy
nativity, in the day thou wert born thy umbilical cord was not
severed.” The child was still attached to the parental body. “Thy
mother was a Hittite,” identifies them with the Khita of Syria,
'or it goes farther back to the parent of all in Kheft, the ancient
genitrix in Egypt; the Amorite father also leads back to Ham
^ /Is. Res. iii. 358. 2 xvi. 3, 4.
432
A Book of the Beginnings.
the Karaite. They must have been a motley medley from the
first. Their dispersion in the present is but the obverse image of
their mixture compounded in Egypt, where the marriage of Amen-
hept III., of the .^thiopic features, with the fair Queen Taiu,
daughter of Iuaa, was .typical of the intermixture of dark and light,
.(Ethiopian and Syrian, that went on continually between the Sut-
Typhonians—a mixture still further continued in the Syrian land
with the people of the earlier exodes.
On the ground that lu represents the name of Jew, it might be
argued that lUAA was THE Jew named from the divine lu, the son
who comes; and that his wife’s name of Tuaa, or TLuaa, denoted the
Jewess lUAA, with the feminine article prefixed. The daughter’s
name written 1 (j (j (Taiu) and ^ (j (] (Tiiu) ‘ may signify the bearer
or the reproducer (Ti) of lu the Sif, who would be the Hebrew
Joseph. This is not to be despised as a possible nucleus for a
beginning on a particular line deriving from Mesopotamia and
the Hittite race. “ Thy mother was a Hittite,” and Queen Taiu
is the daughter of luaa and Tiuaa, the male and female Jews. It
would account for the two currents, one from Egypt and one from
Aram, which meet in the Abramic and Mosaic renderings of the
same original mythos. On the religious line of descent the Jews
are as old as lu (the Ass), the dual son of Typhon, the genitrix
whose type was the star Joudi, and on the ethnical line they might
rightly claim to be not only affiliated to the exiles of the later
revolts, the Hekshus and the emigrants during the reign of Isis; not
only to be a branch of the Egyptian vine, for there must be a rootage
beyond the branch that struck deep in the ^Ethiopian and Upper
African soil long before it fructified in the alluvial land of the Nile;
they might go back and back, and claim kindred at last with the
black Jews of India who emigrated with the original complexion of
the African progenitors of the Egyptians.
■ The missionary. Dr. Buchanan, records in his Travels in India, that
he himself found sixty-five different settlements of Black Jews in India.^
These belonged to the earliest noN or Kamry. They had gone forth
wearing the colour of Kam, the colour of the black ass-headed Sut,
and therefore of lu, and kept it; they must have been indefinitely
older than the Pentateuch, and consequently were found to be without
the five books of the Jews. The cloud of mystery that overshadows
their origin is partly due to the darkness of those progenitors whom
the Jews were not proud to acknowledge. With a streak of the lighter
Hittite complexion among them they were Canaanites of the black
type ages before they entered and were merged with the Syrian
Canaanites who had preceded them in the land.
* Brugsch, Histoire, pi. 12, scutcheons 248 and 258.
2 Christian Res. 226, ed. 1819.
The Egyptian Origin of the Jews.
433
Tacitus, in speaking of the Jews, calls them ^Ethiopum PROLEM, ‘
and the well-known lines of Choerilus—a contemporary of Herodotus
—describe the Solymi in almost ^Ethiope colours. It is this im¬
mense past as Egyptians and ^Ethiopians which accounts for their
persistency of type, and also for that fearful state of leprosy which
was a bequest of the African blood.
As a race-name, the Apru or Hebrew agrees with that of the
Danakil, who call themselves the Apru or Afru, a still earlier form of
the word. The Danakil are a different people to the Dongolawy,
who are Nubians, yet the two names, word for word, are one, and the
Nubians are still black. The Apru or Afru point backward to the
Kafru or Kaffir, the black people of Africa, the land (Ka) of the
Afru or Kaffirs. With which may be compared the .Ethiopum
PROLEM of Tacitus, and the JUDADAiUS, or Western Ethiopians, of
Josephus.
There can be no doubt that such records and commentaries
as we have found assigned to Sut, Shu, and Taht, and deposited
in the Temple at On, were amongst the i,ioo books attributed
to Taht by Jamblicus ; the 20,000 ascribed to him by Seleucus;
the 36,500 assigned to this scribe of the gods by Manetho;^ or we
should not have had the tenth chapter of the Hebrew Genesis. In
this chapter (x. 5) we find the immediate descendants of Noah, the
sons of Shem, Ham, and Japheth, are “divided in their lands every one
after his tongue ” (v. 5), and the dispersion of language has already
taken place, yet the eleventh chapter opens with the statement, “And
the whole earth was of one language and of one speech.” So con¬
fusedly have the ancient fragments been huddled together. The
second statement is made as an introduction to the Babel myth, and
the destruction of the Tower of Seven Stages in one myth is
equivalent to the ending called a Deluge in the other. The Hebrew
writers usually class the sons of Noah as Shem, Ham, and Japheth.
But in this tenth chapter (v. 2) the order is Japheth, Ham, and Shem.
Japheth, as representative of the north, Khepsh or Kush, should be
first according to Egyptian naming, from the celestial beginning in
the north. Kam (Ham) belongs to the south, and these two are the
Khamit and Khebt, the dual and permutable names of Egypt and
the heavens north and south, the celestial being primordial. Japheth
represents the north by name, and Kam the south; Khebma, the
name of the genitrix, being the original of both Kheb and K 4 m,
which, with the dual terminal, become both Khebti and Kamit. The
Hebrew Japheth has been identified with Kheft as the north, and, in
accordance with this naming, Homer places the Greek lapetos at the
uttermost boundary of earth and sea, where the depths of Tartarus
lie around them, and they have no refreshment from the rays of the
Hist. lib. 5, ch. Li.
Jamblicus, Of the Mysteries, viii. i, 2.
434
A Book of the Beginnings.
supernal sun.‘ That is, in the north, as the abyss. The division by
three, following the introduction of the solar triad, is represented by
the addition of Shem. In Egyptian the equivalent Sem is the name
of the tall double plume of the solar god placed on him by the Sems,
the twin lion-gods, as servants of the sun of the east and west, the
daily sun, the sun of the Semites, Sem-pi-Khart or Semphucrates
(Greek) was a solar god as the Sun of the West.
The three names of Shem, Ham, and Japheth stand for the division
of the world into three parts, as represented by Herodotus, who says,
“ I will show that neither the Greeks nor the lonians know how to
reckon when they assert that the whole earth consists of three
divisions, Europe, Asia, and Libya.” ^ This was the true division in
the planisphere, consisting of south and north, with east and west as
the equinoctial centre; Kam, Sem, and Khept are the true names.
Kam is the first, as representative of the black race, with its dwell¬
ing-place in the south. Sem is the representative of the Red Man,
the Adam or Edom, Egyptian Atum. He is midmost. Japheth
represents the north. The division is by north and south, Khept and
Kamit (or Khentu); the two heavens of the earliest celestial chart
made in or beyond ^Ethiopia, with the equinoctial division added and
placed between the solstitial two. Shem is said to be the father of all
the children of Eber, and Shem represents the Sun of the Equinox,
which was personified by Atum in Egypt, the Wearer of the double
crown of the Crossing. Abram is called the Hebrew on the
occasion of his war with Chedorlaomer, when the solar zodiac is com¬
pletely established, as it was under Atum. If for Eber the Grosser
we date from the Crossing, that is, the equinoxes, we get to the funda¬
mental meaning of the names of Shem and Eber in the astronomical
allegory.
The Aperiu, who dwelt to the east of Heliopolis in the red country
and the red mountain, also date from this midmost heaven of the
three. The red land of An represented the boundary of the two
lands north and south. This middle division introduces the Red
Man, the red Adam, the red sun Atum, in place of the Black Sut-
Nahsi, the black Sut-Har, the Black Af and Kak and Khebek of
the earlier race. In this wise the facts are reflected in the heavens.
The red Atum typifies the red race which followed the black race
of Kam and Kush, Khaf and Kheb, the race of the Ruti or the
red. This change had already been wrought out in Egypt, in
premonumental times.
There is no such thing as a beginning with the mythical Noah,
and the mythical triad ; one of which. Ham, was black ; one, Japheth,
white ; and one, Shem, a nondescript. This triadic or hundredfold
difference of hue is an after-result. Black, bronze, red, yellow, and
white races are ethnological facts now at one end of the ages, but so
^ II. viii. 479-481. = B. ii. 16.
435
The Egyptian Origin of the Jews.
coloured were never grouped together in one ark, or housed in one
tent, or born of one womb. The facts were accomplished, the diver¬
gence of complexion was already made, when this mixture of myth
and ethnology was written ; hence the simplicity of the endeavour to
account for the difference by starting with it! Possibly those who
have steadfastly refused to accept the ape as an ancestor may fall
back gratefully on the black man for a progenitor.
The Hebrew writers place Shem first among the sons of Noah,
but Shem as a name is a modified form of Kam. Shem is the
Hebrew name for the sun, and in Egyptian Shem denotes heat
and flame, and comes from the earlier Kam or Kvm. Let us see
what light the sun will shed on this relationship of Kam and
Shem when the name is applied to it. For the name of Kam is
found in many groups of languages, especially the African and
Carib groups. The sun is Kam in Ghagar ; GllAMA, in Pakhya;
Gama, Darahi and Denwar ; Caame, Saraveca ; Kamoi, Atoria ;
KamU, Mawakwa; Kamuhu, Guinau ; Kamu, Woyawai ; Kamo,
Wapisiana ; Camui, Uacuambeu ; Camu, Barree; Camui, Baniwa ;
Kiumuk, Chemmesyan ; Kamiss, New Ireland ; Hikhem, Pum-
pokolsk ; Nkombe, Mpongwe; De-KOMRl, Kisama ; Skeemai,
Apatsh ; Kamoi, Tarakai ; Komaru, Maori. Kam went round the
world before Shem was created. This name begins with Egyptian
Gipsy (Ghagar), and crosses to the Gabun, the Carib, the Yeniseian,
Baniwa, Nepaulese, Atna, North American, Papuan, and Australian
groups of languages.
Shem in the triadic division, which followed “ the flood,” occupies
the centre, and represents the sun of the horizon, the division by
east and west, especially of the west, called Sem, the place of be¬
ginning in the Jewish solar year to this day; hence the relation to
Atum, the red sun, the setting sun of the underworld who trans¬
formed into the youthful “ lu ” on the horizon of the east. This
was a new point of departure, in which Shem and Atum (Adam)
came uppermost and appeared as the first, whereas they belonged to
the later creation of Ra that followed the lunar creation of Taht and
the Sabean creations of Shu and of Sut and his mother.
When Trogus Pompeius says the origin of the Jews was from
Damascus, whence Queen Semiramis sprang, that is perfectly iden¬
tifiable in the typology of the mythos as the seat of Turn in the
heavens, the celestial birthplace of the lu. Damascus is named
from this place of rebirth, where Turn transformed into his own son
lu-em-hept. The old Arabic name of the city is Meseq, and Dum
Meseq is the Syrian form. Meseq is the Egyptian Meska, the cradle
- of the son. Tum-Meska is the cradle, and Tum-Sakh the shrine, of
Turn or Atum as lu ; hence Damascus as birthplace of the Jews and
their coming Messiah. Again, Semi-rami (Eg.) reads the likeness of
the fish, and this is found as the mermaid form of the genitrix in the
F F 2
A Book of the Beginnings.
436
sign of the fishes (An or On), where the Great Mother brought forth
as Atergatis, Semiramis or lusaas, the Meska of Turn personified.
This was the sole origin of the Jews in Damascus.
Now this birth and origin in Pisces as the place of the vernal
equinox can by no possibility belong to the entrance of the Colure
into that sign 255 B.C., and it looks as if we should have to go back at
least 21,000 more years (or 26,000 according to one reckoning) for the
beginning of the typology and imagery brought on by the mythology.
My own conclusion is that the people known to us as the Jews had
a ramification of rootage in Egypt extending to the pre-monumental
times, and when they came out into Syria there was among them a
fundamental basis of the oldest blood in the men of a race that was
at least as ancient as the Typhonian religion, although it is not
possible to define the proportions in which the Kamite and so-called
Semite were mixed in Lower Egypt.
The Hebrew prophets sometimes speak with a sense of the pri¬
mordial unity of the Jews, and their dispersion over the earth, which
can be followed in the religious but not in the later ethnological sense.
The remnants of the people who were the outcasts of the whole world,
who were to be gathered from the four corners of the earth, from
Assyria, from Egypt, Pathros and Kush, Elam and Shinar, and
Hamath and the islands of the sea,‘ were not merely a people dis¬
persed from Palestine. These were the earliest Jews—Jews not in the
current acceptation of the name, but as the children of Sut-Typhon,
the Biune Being whose name and nature were finally indicated by
the lu or Hu of Egypt, the I HU (-in') of the Hebrews, the I AO of
the PhcEnicians, Egypto-Gnostics, and Greeks; the lE (Delphian
Apollo) ; the Assyrian lu ; the Mexican and Maori Ao ; Toda AU;
Coptic HOOU; Lewchew JOH ; Apatsh Hah ; Dacota lAU; Manx
Jee; Cornish Jew, British Hu or lAU, the younger; the Eewu of
Nicobar Islands; Hu of Whydah ; HOHO of Dahomy, the divinity
of Twins; lAO, the Hawaiian Jupiter; Mangaian lo ; the Ao of
the Book of Revelation; JEYE, a name of Krishna ; Etruscan AlUS
Locutus ; and many more. The lu that began as the most ancient
genitrix and ended as the Ju-pater ; the lu, as their son, uniting both
natures in one ; He who was for ever the “ Coming One" and whose
name contains the very expression used in the New Testament where we
translate “ Art thou he that should come, or do we look for another? ”2
From the first there is a monotheistic look in the Typhonian
religion. It begins with the worship of the genitrix of the gods, the
Goddess of the Seven Stars, who is one in the beginning. Her son,
Sut, the primordial.male, is one god, although he has two manifesta¬
tions in Sut-Anush, two types personated in Sut-Har, the one
god with two heads. Sut-Har passes into Har-Makhu, a god of the
disk-worship, who becomes tri-form in Atum. But whether dual
Msaiahxi.ii. Math. xi. 3.
437
The Egyptian Origin oe the Jews.
or triadic, Sabean or Solar, Sut or Aten, there is a look of oneness
about this divinity, because he was the son of the mother, the lu-Sif,
or lusu, or Jesus. The Aten-disk was a type of oneness, and tlie
disk-worshippers reverenced it with the fervour of a modern phy¬
sicist. But this monotheism cannot be understood apart from its
rootage in phenomena where wc find no relation whatever to a
supposed conception or revelation of the one God. Moreover lu
signifies the Coming One with a twin manifestation, without deter¬
mining the phenomenon represented. The Biune Being may be a
Star-god, a Moon-god, or a Sun-god ; he may image the duality of
Sebti (Sothis), or Regulus the lawgiver, of Tahuti the lunar-god,
or the solar lu-em-hept. The lu may be Sut, with the Ass (lu) for
his type; or Au, with the Calf; or lao Sabaoth (Bacchus); or Ao,
with the paps; or lu-em-hept, in the long garment; or Shu, the
young-elder; or Khunsu, with the twin image of Sun and Moon.
He began as Sut of the Dog-Star and Wolf, and ended as the solar
lu, the Ao, the first and the last, of the Book of Revelation.
In this way. The perfect solar time was the latest of the seven
cycles discovered, and hence the solar god as the lao-Sabaoth is
the God of the Seven of the solar cult. Sevekh has the name
of Seven. lu-em-hcpt is also named as the god Seven ; Hept
meaning No. ^ as well as Peace. The EBAOMH festival of the
Greeks, held on the seventh day of the lunar month, was cele¬
brated in honour of Apollo, to whom all seventh days were sacred,
because he was born of Latona on the seventh day,* or was the
seventh of the planetary gods. The gnostic Chnuphis is likewise a
form of lao-Sabaoth, and has the typical seven rays in token of
his being the seventh god of the planetary group. The Sabean
and Solar gods of the No. 7 are still distinguishable. The seventh
day of Sut or Saturn is Saturday ; the seventh day of the solar
god is Sunday. But the worshippers of Sebek-Ra would keep
their Sabbath on the day of Sut. In this cult the No. 7 was
that of the Typhonian genitrix and her first son Sut, whose plane¬
tary type was Saturn, and who was brought on as the Solar God
of the No. 7, under the type of the Lamb (Ab-Ra), in the time of
the 13th dynasty, who is continued as the Lamb with the seven
stars in the Book of Revelation and in the Typology of the Roman
Catacombs. From Jehovah-Elohim, goddess of the seven stars, to
lu-em-hept, is the range of time from the year of the Great Bear
to the year of the Sun as the seventh of the planetary types.
Thus the Ao or lu was the first and the last, the Alpha and
Omega, who became the Jesus as lu the Son, and Joseph as the
^ expected Messiah of the Jews, also the Ju-piter or biune parent of
the Romans.
When the foundations of mythology have been thoroughly
' Potter, Arch. Grceca, vol. i. 385, ninth ed.
438
A Book of the Beginnings.
examined, and the “ heavens ” taken to pieces and reconstituted to
ascertain the nature of their formation and typology, it will be seen
how remote from the primary facts are the conclusions of Egyptolo¬
gists like M. de Rouge and M, Paul Pierret,‘ who hold that the
Egyptian religion was originally monotheistic in the modern sense
of a conception and a worship of the one male divinity, and that
polytheism resulted from clothing the one god in many symbols.
Such a view is but the result of reading backwards ; this can be amply
demonstrated. Their method of abstracting an idea of the one god
in the beginning from the writings of four thousand years—and no
one knows how much longer even than that—independently of the
origin of ideas in phenomena, or their place in point of time, is
tantamount to filching it.
Beginning with a concept of Cause, personated in the ONE God,
simply has no meaning; there was no such beginning. The Egyptian
eternal, Teata, is founded on the establishment of cycle and circle;
the everlasting is based on the four corners imaged by the fourfold
Tat of Ptah and Osiris, just as the proverbial four times is the synonym
of “ for ever.” The word of words, Nuter (or Nunter), expressive of
divinity personified as god or goddess, has no other fundamental
meaning than a type of time. Nu, or Nun, denotes the type, image,
likeness ; and Ter is the time or season. The ideographs alone place
us on firm ground underfoot, with our backs against a wall of granite.
Later abstract meanings got out of or read into such words as
Nuter and Teta do not reach the origines. When the Coptic
translators of the Bible rendered their idea of God by Nuter, the
word had attained to a place of primacy ; it expressed the first, and
the first is the divine ; but the type of time and renewal was first,
was divine, and the two earliest types of time and renewal stelled in
heaven were the Great Bear, Typhon, and the dog-star, Sut. Still,
the Typhonians, starting on the single line from the Motherhood and
her son, Sut, did appear to be monotheistic compared with their
opponents. The process of the Ammonians and Osirians was to
evolve the one god in Ra from all the rest that preceded him, as per¬
sonifications of phenomena, and make his predecessors to appear as
his manifestations; his seventy-five names, as they are designated.
So the Hebrew writers endeavoured to make their language con¬
form to this look of singleness by reading the plural Elohim in
the singular number, by making the dual Aloah a form of the one
God, by fusing Shadai and El-Shadai, and by claiming to worship
the one alone, whether the name be Jehovah, Elohim, Shadai,
Adonai, Jah, or any other of more than thirty names or titles. In
either case the origines can only be found in phenomena. The “ONE
God” was Sut of the Dog-Star; Sut-Anush as the dog and wolf (Seth
and Anush in the Hebrew), who became Sut-Har under his Sun-and-
* Essai sur la Mythologie ^Igyptienne.
439
The Egyptian OrigiA of the Jews.
Sirius type; Saturn (Sut, the Renn or child) in his first planetary type;
Kebek, or Kak, in the solar phase; and, finally, lu as the sun of both
horizons, or the equinox, who was the lu-su son of Turn and lusaas.
Sut in the south, was the child of the mother, her dog. In the east,
or at the place of the equinoctial crossing in Apheru—east and west—
he was represented as the parent who became “ Father Aper ”
in Egyptian and Father Eber in Hebrew. Shem, “ the brother
of Japheth the elder,” was “the father of all the children of Eber,”
and these two fathers were the SEM-Sun of the West and Sut of the
Crossing, who had been at first combined under the dual type of Sut-
Horus. Sem (Eg.) means to join two together and combine them in
one, and this combination was expressed in the Hebrew Joseph and
the Egyptian Sut-Horus and in Jesus.
The origin and evolution of the idea of an Eternal Being as a male
can be traced by its mythologic types. First was the lu, the one who
for ever comes and becomes ; the divine youth, the son of the mother,
the eternal boy, the universal lad.' Next is the Being who is, and ever
continues to be; and, lastly, the Being who inferentially zvas and has
been for ever. Thus was developed the idea of him who was, and is, and
is to be. The Jews, as before said, continued the worship of the lu as
the ever-coming one. The coming was the becoming, and the mode
of becoming was expressed by transformation or transfiguration of the
old into the young. A definition of the cause of change in every¬
thing that changes is given in the formula, “ KJiepr khenti kJiep kket
neb evi-khet Khepr-sen." This has been rendered, “the becoming
which is in the becoming of all things when they become;” but it
might be varied, according to the doctrine of becoming by trans¬
formation, and made “the becoming which is in the transfiguration of
all things when they transmute; ” for there is no reason why this
philosophy of Khepr should not have included the modern doctrine
of the conservation, correlation, and transmutation of force.
This coming or becoming one in person was the lu of the mythos,
and to him the believers among the Jews, who were ignorant of the
true doctrines, had learned to look for a deliverer from the yoke of the
Roman rule; and Josephus informs us that during the siege of Jeru¬
salem by Titus the defenders watched for the huge stones being
hurled in by the Roman engines of war, and, when they descried one
on its way, they cried aloud in their own language, “ The Son cometh ! ”2
This, in the Hebrew or Chaldee, used by Josephus in his first version for
the Jews, would probably be n^yiaTi (Ha-Bar-Galah), the same word
that is used in the texts: “ He that dasheth in pieces is come up 2
“ The breaker is come up." ^
It has been said that many will here look for a mystery, as though
the meaning were that the Son of God now came to take vengeance
^ Hy 7 nn to Osiris, 17 ; Records, iv. 102. 2 Wars, b. v. ch. vi. 3.
2 Nahum, ii. i. ^ Micah, ii. 13.
440
A Book of the Beginnings.
on the sins of the Jewish nation, ^ For myself, the expression contains
a stroke of humour that is Carlylean in its ghastly grimness. There
is but one name and form of the Son that is synonymous with the
Stone. This is Bar, the earliest son, who was the lu or coming one
of mythology, and his name of Sut means a stone. The stone was
his especial type. He is called Stone-head and Stone-arm in the
Ritual. As Bar-Sutekh he was the destroyer. Bar was likewise the
Babylonian Bel, the breaker and destroyer alluded to by the Hebrew
writer 2 as wielder of the “ hammer of the whole earth.” The stone
of Bar-Sut belongs to the stone-age, and is the adze (Nuter) of Sut,
the Anup of the hieroglyphics. Bar, the son and stone in one,
identifies the Sabean son of the Typhonian genitrix. And when the
coming one" takes shape as Bar the destroyer and his weapon of
stone, it elicits a ringing yell of derision for those who had perverted
the doctrine of the Saviour-Son, and looked forward to His coming as
a possible reality. The Son, the coming one, had come at last.
lu had an earlier feminine form in lo, the white Wanderer of the
heavens—the lunar goddess, lo. According to Eustathius, lo, in the
language of the Argives, was the moon. lo being feminine and
lunar was first. She wandered until her child was born, and Hermes,
as the male moon-god, set her free. On the feminine side lO goes
back to Af, Aft, Apt, Khef, Khept, or Khepsh, the Typhonian
genitrix who was the mother of the lu, whether Sabean or Solar, and
also of the Jews. This lu of mythology still comes and goes in
popular belief as the Wandering Jew of fable and romance, whose
figure yet retains something of the personality of the lu, or Jew, who
was cyclic, and born of cycles, and so was for ever the coming one,
continuing to come. The popular notion of this Wanderer is that he
has an illness which is incurable, and at the end of every hundred
years he falls into an ecstasy ; out of this he returns each time in the
same state of youth he was in when Jesus bade him wander till he
himself should come again.® This identifies the Jew with the personi¬
fication of periodicity and the Eternal Youth. Also, he is still the wise
sage, like lU-EM-HEPT, and wears the purple robe of wisdom ; still
the healer, like iEsculapius. The name lu or lao supplied a verb,
meaning to heal, well known in the mysteries of ancient theosophy,
as well as in common medicine. The Jew was said to have been
converted and baptized under the name of Joseph, which is yet another
link in identification of the undying, unresting Jew with the ever-
coming lu. The age of the Jew at the time of his transformation is
also given as about thirty years; the age of the Messiah as Khem-
Horus ; the age of Joseph when he went out over all the land of Egypt;
the age of Jesus ^ when he assumed the Messiahship. The name of
' IVars of the Jews, b. v. 6, 3.
passage.
3 Brand, Wandering few.
Roland, quoted by Whiston in a note to the
2 Jer. 1 . 23.
* Luke, iii. 23.
The Egyptian Origin of the Jews. 441
Cartaphilus assigned to him ^ seems to include a form of Horus,
the Khart (child) who became Horus the Youth. How the old
legends have been made to lie against these wanderers of the world,
the lus or Jews, whose consequent fate it has been to follow on earth
the restless track of their prototypes in the heavens as wanderers for
ever; goaded on like lo ; persecuted like the wandering Jew of the
fable, for refusing to let the Christ rest on his doorstep ; and seldom
sympathized with, except under false pretences, and with sinister
intent to convert them to a belief that the lying legends are the
latest revelation of eternal truth !
^ Percy, note to the ballad of the Wandering Jew.
SECTION XIX.
COMPARATIVE VOCABULARY
OF
AKKADO-ASSYRIAN AND EGYPTIAN WORDS.
AKKADIAN AND ASSYRIAN. EGYPTIAN.
A
a (Akk.), water,
aa (Akk.), moon,
aa (Akk.), father,
aanu (Ass.), where?
ababu (Ass.), storm,
abaya (Ass.), a water-bird,
ab (Akk.), aba (Ass.), father,
abba (Ass.), unpolluted or unblemished,
applied to priests.
ablu (Ass.), son, from ibUa (.\kk.).
ad or adda (Akk.), father.
adn (Ass.), great water.
adu (Ass.), portent, sign.
ana (Akk.), crown.
aga (Ass.), a sacred day, the sabbath.
agammu (Ass.), pool.
agarln (Akk.), mother.
agu (Ass.), a crown.
ak (Akk.), a ring.
ak (Ass.), a lord, a king.
aka (Akk.), to raise up.
akbarrn (Ass.), the west, hindward part.
akh, a name of Sin, the moon-god.
akb (Akk.), a worm.
ahblt (Ass.), repair? Inscrip, of Nebuch.
col. 2.
akbkbarn (Ass.), vampire?
akku (Akk.), very high,
aklu (Ass.), noble?
alal (Akk.), a papyrus?
alam (Akk,), image.
a| water,
a or aab, moon.
aa, old, elder.
anna, to turn and look back,
beb, whirlwind,
bab, a water-bird.
ap, ancestor ; ab, priest, as holy father.
ab, pure man, pure priest, his reverence.
ap, first ancestor; rra, child, children,
child to nurse,
at or atta, father, priest,
a, water ; ten, extended,
atn, type, sign,
aokbn, diadem.
aka, festival, and a name of the week,
akbem, pool.
akb, sustenance; renn, the child, nursling
renn, to dandle.
aakba, a diadem.
akb, horizon round.
akba, the illustrious, the highness.
akba, to elevate.
akar. Hades, the hindward quarter, west.
Aab and T-akb, names of the moon-god,
kak, a worm,
akait, loss and injury.
akbekb, the dragon ; ara, to rise up.
akka-t, the height,
akb, noble.
ar, a calendar ; ar-t, a papyrus roll,
ar, to make the likeness ; am, belonging to.
444
A Book of the Beginnings.
AKKADIAN AND ASSYRIAN.
allala (Ass.), great, noble,
amar (Akk.), enclosure,
amata (Ass.), command,
amlen (Akk.), crown.
amir (Ass.), a master (anecr?).
ammat (Ass.), cubit,
amut (Akk.), bl <od.
an, sign of a god, heaven,
ana (Akk.), measure, number,
anaku (Ass.), I am he (the king),
anaku (A^s.), I.
ankl (Akk.), heaven and earth,
annabn (Ass.), hare,
ar (Akk.), m> untainou.s district,
arall (Akk.), tomb. Hades.
ar(la(Ass.), man, servant,
aria (Akk.), river,
arkkn (Ass.), a month,
amra (Ass.), land-mea.'-ure.
aaabn (Ass.), to dwell,
aaaridutn (Ass.), pre-eminence,
asha (Ass.), criminally, wickedly?
astn (Ass.), wife,
asl (Ass.), jackal.
aslbnt (Ass.), inhabiting, (? enthroned),
asknn (Ass.), I fixed (root aakann).
asBlnnn (Ass.), typical figure, a breathing
image.
at (Akk.), father, king,
ataln (Ass.), an eclipse,
azza (Ass.), healed?
EGYPTIAN.
arm, form, ceremony, a divine type,
mer, enclosure,
m&tj a whip.
men, denotes a ring, cellar, bracelet, to
twine round.
mer, superintendent, prefect.
meb, a cubit.
mnt, mother, water.
nun, a divine type ; nn, heaven.
an, the boundary.
ank, 1, the king.
ank, I.
ankb, pair, to clasp,
an, hare.
am, mountain, steps, ascend,
ar, lower, fundament; aln, orbit,
ret, men ; am, a page,
ami, river.
ark, 30th of the month.
am, amra, an acre.
aab, seab throne, place, or dwelling.
serl, chief; tut, honoured, distinguished.
asln, vileness; usb, blot.
Bbtar, betrothed wife ; ast, Isis.
Bbni, jackal,
aslput, throne, seat.
Bkbenn, to .settle, prop, sustain,
aa, statue; senn, typical figure; senu,
breathing,
at, father, priest,
atam, fantastic, sham, unreal.
UBba, doctor.
B.
babar (Akk.), white.
baku (Bab.), name of Gula, Lady of the
house of Death,
baku (Ass.), to weep.
balu (Ass.), power.
bap or pap ? (Akk.), to be opposed, opponent,
ad versary.
bar (Akk.), all-powtrful.
barikiti, the blessed,
barre (Ass.), fatness,
bam (Ass.), half,
basn (Ass.), (verb) to be.
bat? (Akk.), to open,
ber ber (Ass.), a pyramid,
bibbu (Ass.), the planets, the sailors,
blnu (Ass.), to create, same root as banu.
binu (Ass.), wine?
blrut (Ass.), pure, refined silver?
blBu (Ass.), evil,
bltu, house, temple, abode,
bltiq (Ass.), work, form, fashion; bltmtl
(Ass.), carved, cut.
buligu (Ass.), division, divided.
bunnu (Ass.), an image.
bur (Akk.), to raise, tumefy, swell.
bura (Ass.), a lighthouse.
burbur (Akk ), summits ; bur, high, head.
but (Ass.), an interval or space.
papu, papyrus.
bau, the void, the hollow of the tomb ;
bau-t, pebt, buto.
beka, to pray; beka, squat, depress, set
down, naked.
ber, force, ebullience, to boil up.
baba or apap, the Typhonian adversary.
Bar, god, the mighty,
baruka, blessings, benedictions,
abar, fat.
para, one-half of the solar house.
ba, to be, be a soul; au or Bif, the child.
petb, to open, open the mouth.
ber-ber, tip, cap, roof, summit.
beb, to turn, circle, go round.
ben, to engender.
bennu, the palm.
ber, to boil; ut, white; hut, .silver,
besh, evil, wounded, revolt, hostile,
bu-t, the abode, womb,
buter, kind of workman or mason.
pu, to divide; rekh, race, or people of a
district.
bennu, image of resurrection,
ber, to boil.
bu or pa, house ; ra, sun, day or a blaze,
bur-bur, tip, cap, roof, supreme height,
beh-t, space.
Vocabulary of Akkado-Assyrian and Egyptian. 445
AKKADIAN AND ASSYRIAN.
Dabu (Ass.), bear, tlie Great Bear,
dada (Ass.), a vase?
dahuti (Ass.), (plural) »ifts.
dalkhu (Akk.), applied to an evil spirit,
dam (Akk.), woman.
dannat (Ass.), dimensions, extent,
dapanu (Ass.), a wheel.
dar (Akk.), race,
daru (Ass.), eternal.
daratl (As*.), lo.ig, hosting.
datlUa (Ass.), river of death.
desBu (Akk.), heaven,
dhe? (Akk.), to revolve,
dim (Akk.), to judge,
dim (Akk.), a phantom,
dir-se (Akk.), name of the thirteenth month
(or Ve-Adar); dir means dark. So the in¬
tercalary days of the Egyptian year are the
black days, the Nahsi.
du (Akk.), to go.
dnbba (Akk.), an engraved tablet or brick,
dudn (Ass.), to go rapidly,
duk (Ass.), to have, to possess.
dnmku (Akk.), omen of luck, prosperity.
dunku (Ass.), happy, holy, prosperous,
(? living).
e (Akk.), a house.
ebir (Ass.), I crossed over.
ebiru (Ass.), to cross and pass.
ega (Akk.), a crown,
egiru (Ass.), to dig.
ekal (Ass.), palace.
ekim (Ass.), a class of spirits ; ekimmu, a
bull-like demon (from Akkadian.)
ekur (Akk.), temple, or God.
el (Akk.), splendour,
eli (Ass.), over.
emgu (Ass.), profound power, applied to the
magi, august.
emi? (Akk.), people,
en, incantation,
enu (Ass ), eye.
enn (Akk.), or enuv, lord,
epar (Ass.), produce ? dust,
eratu (Ass.), pregnant.
erim (Akk.), servant, whence rim, the Ak¬
kadian rim-aku, denoting the servant of
the moon-god.
es (Akk,), house.
eaara? (Akk.), the firmament as the dwelling
of the fixed stars,
eairu (Ass.), a shrine, temple,
eaki? (Akk.), 1 carved,
easa (Akk.), an ear of corn.
etiku (A ‘s.), to cross.
EGYPriAN.
Teb, Typhon, the Great Bear ; Tabu, a bear.
tata, vase, dish, jar.
tahuti, dual deity ; tat, give, gifts.
ter, drive away ; kbu, spirit, manes.
m, mother ; bem, woman, wife ; t, article ;
Atum, mother-goddess of time,
tan, spread, extend ; nat, limit,
teb, movement in a circle; pen, reverse,
return, wheel round.
ter, all pcojjle, community.
tef, divine father; tepr, he.ad ; ter, all time,
ever.
tera, time ; ti duplicates,
tat, death ; aru, river.
tes, heaven.
tba, to make turn round, revolve,
tern, to judge, distribute justice,
tema, to terrify, hover, swoop,
ter, frontier, limit, extremity ; si, it.
tu, to go, go along,
tebb, a seal-ring, a brick,
tata, to gallop.
teka, to lay hold, adhere, cleave to ; tekar,
a hook or finger.
tem-kbu, announce benefit ; tern, to cut, as
we “ cut ” cards ; tarns, bad luck,
ankb (t prefix), life, living, live, sacred.
a, a house or mound.
aba, to pass through, oppo^ite ; ab, passage,
apheru, the equinoctial crossing; Aper,
the crosser.
aukbu, a diadem.
karu, gardener j akau, a ploughshare,
kber, shrine.
kbemu, spirits ; kbem, the Bull.
akar. Hades ; kber, shrine, the Word, Logos,
God.
ber, heaven, day ; aaru, elysium.
arl, ascend, lintel ; ber, over,
mak, think, consider, watch, rule; am, to
discover, invent, belonging to; aak, the
mage, the ill,ustrious, august and glorious,
ami, inhabitant; aamu, Gentiles,
an, some form of speech or invoking,
an, an eye, to paint the eye.
unbu, bull, male lord ; neb, lord (khneph).
par, produce; ap, dirt, to fly.
art, made, conceived ; rattu, plant, retain the
form, grow, renew.
rem, some kind of people, native.s, aborigines.
as, house.
as-aaru, house of heaven, the upper,
ser, a holy place.
sekha, to write, depict, cut, represent,
hes, Isis, zodiacal goddess of corn; su or
sa, corn.
tek, crossing, transit.
446
A Book of the Beginnings.
AKKADIAN AND ASSYRIAN.
EGYPTIAN.
gabdi? (Ass.), glory,
gabl? (Ass.), reaper.
Habrl (Akk.), a duplicate,
sabnt? (Ass.), an ark.
gal (Akk.), hollow, cave,
galln (Ass.), name of a class of evil spirits,
gam (Akk.), a dwelling, subduer, a trampling
down.
gam (Akk.), to bend, be bent.
gamlr (Ass.), accomplishing.
gan (Akk.), an enclosure, a garden.
gap (Akk.), hand,
garrn (Ass.), food.
gasittl or kaslttl (Ass.), the “ warrioress,”
a title of Ishtar.
ge (Akk.), a cleft, valley, abyss,
gl (Akk.), a spirit,
gl (Akk.), a reed tablet,
glbll (Akk.), a burning,
gig (Akk), sick, plague, affliction.
gig (Akk.), night.
glgl (Bab.), Saturn?
glglm (Akk.), demon.
gll (Ass.), endosure, rim round.
gUda (Ass.), applied to some animal (? gelt).
glm-glm (Ass.), a god, son of Bel.
gin (Akk.), to stand up, be firm.
glr (Akk.), vault of heaven.
girl or garrl (Ass.), course, passage.
glam (Ass.), mighty.
gl>umnna (Akk.), a title of Hades.
gn (Akk.), doubled.
gad (Akk.), go to bed, rest.
gnddnt (Bab.), he tore or cut ?
gade (Akk.), to prochaim.
gaga (Akk.), title, name,
gam (Akk.), man, male,
gosor (Akk.) wood for bridges, beams.
ga8ar(Akk.), light,
gasora (Ass.), a beam,
gatlom (Akk.), people in the north of Meso¬
potamia.
gattav (Bab.), the ecliptic,
gaza (Akk.), throne.
H.
banta? (Ass.), circuitous,
bedrl? habitation,
blda? (Akk.), moon,
bln or blnna (A.ss.), a cabin,
blrat (Ass.), wife, woman, mother.
I.
1 (Ass.), masculine plural,
la (Akk.), glory,
la (Akk.), pure,
lb or Ip (Akk.), region.
Ibbn (Ass.), white.
kab-tl, double honour ; pebtl, glory,
kab, cut down ; kbepl, harvest,
kab, double,
kept, an ark.
kar, cave, hole under ground,
kberl, evil, enemy.
kbem, shrine, prison, bruise, crush, subdue.
kbam, the bent posture of submission or
adulation.
kbem, to be master of, be potent, have the
power.
kben, an endosure, hall, sanctuary, inner
region, garden.
kbep, hand,
karn, food.
Setl, goddess of the arrow.
kl, land, inside, cut
kbl, a spirit,
kba, a book.
kep, to heat; aflr, to bum, fire,
kbakha, venom, sting; kbaka, man vomit¬
ing.
kek, darkness,
kebkeb, the old man.
kba, spirit; kbem, dead,
kar, enclosing circle, a course,
karat, testes ; kart, cut.
kbem, a god; kam, to create,
kan, 1^ able, courageous, valiant,
aara, heaven,
kar, course, orbit,
kear, power personified,
kl-amen, the hidden, inner land,
kla, a second, another, one more,
ka, to rest; kbat, shut and seal, a bound,
the grave ; kbat, a corpse,
kbet, to cut, tear, break,
kat, inscription, title, proclamation; kat,
tree of knowledge,
kba, title ; kbekb, sign of rule,
kbem, male type of potency,
kboa, build, found, construct,
kbear, arrow or sunbeam,
aeaer or keaer, to sustain,
kbept, the hinder part, north.
kbet, zone, circuit, circle; tep, heaven,
bea (kbea), throne.
bantl, returner to and fro,
bat or batbor, the habitation,
bltl, sun and moon, conjoined,
baal, cabin or bark of Sekari.
art, the bearer.
1 (as la), plural.
a or aa, glory, praise, ah ! oh 2 hail 1
la, wash, make pure,
ap, equal or mid-region-
ab or lb, white.
Vocabulary of Akkado-Assyrian and Egyptian. 447
AKKADIAN AND ASSYRIAN.
bbntav (Ass.), written guarantee?
bdi (Ass.), the square,
d (Ass.), hand ; Id (Akk.), power, action.
Idu (Ass.), to know or make known.
Idlu or itlu (Ass.), noble, warrior.
Igigi (Ass.), spirits.
Igira (Ass.), warred, from garu.
iglti (Bab.), celestial spirits,
ikblmu? (Ass.), he devoured.
Ikbiqn (Ass.), gathered, bounded, as waters?
illi (Ass.), infant,
im (Akk.), cardinc’ point.
InA (Ass.), eyes.
inutm or ennun (Akk.), a period or watch,
ip (Akk.), to create.
iru (Ass.), to conceive a child; same root as
eratu.
ir ? (Akk.), a complete vessel,
irka? (Ass.), limits.
Initi (Ass.), accursed?
irsu (Ass.), bed.
Isbtar (Ass.), mistress, divine spouse.
isdn (Ass.), foundation.
iskbi (Ass.), houses of some kind ?
iBxne (Ass.), he heard ; root samu.
iBSip? (Akk.), king.
Itl (Ass.), wall, frontier, border, that which
supports or upholds,
ittu (Ass.), wheat.
Itu or idu ? (Ass.), moon,
lu (Ass.), a god.
izinu (Ass.), smelled?
izzakaru (Ass.), they recorded; root za-
karu.
EGYPTIAN.
hapu, laws, legally ; teb, be responsible for,
seal.
aft, four comers.
it, to figure, pourtray with the hand of the
artist.
itu, to figure forth,
taru, the hero, the unparalleled,
akbu, khu, or khekh, a spirit,
kap, war.
akbt, light, lofty, spirits,
ukba, to devour ; akbem, to annihilate,
kbekb, made to recoil, be repulsed, as waters,
ari, child.
am, west, the crossing.
an, an eye.
un, unun, a period or hour,
apa, divine ancestor; ap, prepare.
ar, to make, child, take the form or impres¬
sion, create.
ur, the chariot,
arkcd, limit, end, finis,
retuu, unclean, filthy, sanies.
UPB, pillow or head-rest.
Bbtap, betrothed wife.
Bt, floor.
as, house; kki, extended, high, vast, ele¬
vated ; skbi, very lofty.
sema, hear.
as-sep, enthroned ruler.
iti, a boat; atb, a wall.
hit, wheat,
utu, Taht, lunar god.
lu, a god.
sena, to breathe.
sekha, to write, remember; sekhar, to de¬
pict, plan, picture, instruct, record.
K.
ka, proclaim.
ka (Ass.), tooth or tusk.
ka (Akk.), mouth, as door of the body.
kab (Akk.), before, that which is in front.
kabat (Ass.), rendered the centre (Talbot).
kak, (Akk.), to create,
kaka, (Akk.), speak,
kakkarrit (Ass.), an anniversary,
kalu (Ass.), to burn,
kan (Akk.), reed, sign of writing,
kan (Ass.), a fish.
kanul (Ass.), conduit, water-course, gutter,
canal (Norris).
kanuli (Ass.), probably for conveying water,
kap (Akk.), food.
kap (Ass.), walled round, a fortress.
kararu (Ass.), to revolve.
'kaPBU (Ass.), belly,
kapu (Ass.), to invoke.
kaB (Akk.), two, twins.
kaBar (Ass.), king (?kaiser),
kaapu (Ass.), a measure of ground, seven
miles.
kaBU (Ass.), to cover.
ka, call, cry, say, proclaim.
ka, horned.
kha, vagina-emblem.
kaba, horn; ab, horn, oppose, pass through,
opposite.
khept, the hinder thigh of heaven, the hind
quarter,
ka, to create.
ka, call, cry, proclaim, say.
hak, festival; kap-t, periodic,
kappu, furnace.
kan, the sculptor, scribe’s chisel,
an, the fish.
khen, conduct, carry ; ap, water.
kaupu, to scatter, disperse,
kap, food.
kap, to go round or be round; kaptl (plural),
prisons.
kap, a course ; pupu, turn round, revolve,
kapas, the womb of earth,
kberu, to invoke, say, speech, cry.
keB, to bind together.
ka, lofty, highest; bcp, ruler; aeaep, Cffisar.
kbeBf, stop, turn back ; beap, district, square,
in calculo.
kaB, a coffin, a funeral, burial.
448
A Book of the Beginnings.
AKKADIAN AND ASSYRIAN.
kat (A.cs.), hand.
kat (Akk.), to accomplish.
katamn (Ass.), the bolt or bar of a door;
katma, closed, sealed,
katim (Ass.), concealed,
katn? complete, a corpse,
kazlr (Ass.), restorer,
keba? (Ass.), mysterious,
kep (Akk.), image.
kba (Akk.), hsh.
kha'arn (Ass.), to marry,
khalm (Akk.), man, husband,
kbanxmn (Ass.), heat,
kkar-ra (Akk.), heaven.
kharra (Akk.), master.
kharrn (Akk,), the deep, lower heaven.
kbarnb (Akk.), a sort of grasshopper.
kbl (Akk.), glorious.
kbUlp (Akk.), a god.
khnl (Akk.), evil.
kbut (Akk.), die ?
kbut (Akk.), d.'iy-.spring?
kl (Akk.), with.
kl (Ass.), thy.
kl (Akk.), sulhx for land.
klbaa (Ass.), mysterious.
kUlb (Akk.), the splendid and magnificent ?
klma (Ass.), like.
kin (Akk.), written letter, message. (See gi.)
klnatl (Ass.), women-servants.
kip (Ass.), something for enclosing and cap¬
turing animals ? No. 196 Sayce’s Syllabary.
klppl, (Ass.), curses?
kipratl (Ass.), regions, places. (See com¬
ment.)
kir (Akk.), word?
kirtbn (Ass.), an offering.
kirlru (Ass.), the fields of heaven?
kirn (Ass.), plantation or garden,
kirnbi (Ass.), sort of cherubs, symbolical
figures.
klsalll, an altar,
kislp (Akk.), measure, valuation.
kiBBn (Ass.), some sacred book?
klBsnta (Ass.), feast-day? (Ishtar and Izdu-
bar, col. 2, line 24.)
kita (Akk.), below, under,
kitar (Ass.), auxiliaries, irregulars,
kitl (Ass.), earth,
kitu (Ass.), linen,
kor? (Akk.), an age, time,
krb or garbu (Ass.), rendered interior.
kud (Akk.), cut.
kudorn (Akk.), warrior,
ku-krn? (Ass.), a voice, a cry.
knku (Ass.), rendered boats,
knl (Akk.), seed of animals,
kola (Ass.), voice,
knm (Akk.), fire,
kum (Akk.), linen,
kununu (Ass.), palace,
kupra (Ass.), cement.
EGYPTIAN,
kkept, hand.
kket, to accomplish.
kbetama, shut and seal, a fortress.
kketem, .shut, sealed,
katl, complete course ; kkat, a corpse,
khear, disperse, clear, disssipate.
kapn, mysterious.
kkep, image, shape, form, transform, generate,
cause to be.
kba, fish.
kbarn or ana, to beget,
karln, the testes.
Bbemmn, heat, flame.
kbar-ra, circle of Ra or day; aani, the
heavens.
kar, power, property.
kar, akar, infernal region ; kar. Hades.
kbereb, a first form, a model figure.
kba, glory, glorious actions.
kberf, the majesty, divinity or princeps.
kberl, evil.
kbat, a corpse.
kba-t, place of the solar resurrection,
ki, another, .second, one more,
kl, thou, thee.
kl, a particular land or region, within,
kepa, mystery.
kberpi Us majesty, principal, excel, surpass,
kl, another; ma, like,
kaimn, inscriptions, titles,
kbentl, work-women (weavers),
kep, to receive ; kaf, hunt, seize.
kbeft, the godless ; kbeba-ta, some place
accursed.
kbepr-at, the circle of Khepr, the earth or
world ; kab, corner ; aft, four,
kher, word.
kberp, an offering of first-fruits,
kmru-t, the orbit or completed circle; aarn,
the fields of heaven,
kar, gardener.
kbereb, a model figure, a type.
kbeam, holy of holies,
beab, in calculo, account, reckoning.
kaB, embalm, bury ; kbeB, a religious rite.
hhoB, kill, immolate.
kl-ta, the inner land,
kbetr, occasionally,
kit, land.
kbet, the loom and woof,
kar, a course of time.
kberp, principal, first, consecrated; kber, a
cell, a sanctuary.
kbet, cut, break in pieces, reverse, overthrow.
kba-kbm, a voice of command,
ka-ka, boat,
karu, testicles,
kbera, voice.
Bbem, fire, flame,
bema, hemp.
kbemu, shnne, house, place,
kbepr, scarab that rolled up a ball of dung or
cement for its eggs.
Vocabulary of Akkado-Assyrian and Egyptian. 449
AKKADIAN AND ASSYRIAN.
kur (Akk.), to conquer; gurus, warrior.
kur (Akk.), country.
kur (Akk.), an enemy.
kusBU (Ass.), throne and palanquin.
kussut? (Ass.), empire.
kutmutl? (Ass.), golden.
kuttav (Bab.), ecliptic.
kuzbu (Ass.), beautiful adornment.
L,
lakie? (Ass.), dissolute.
Ukku (Akk.), dog.
liquat? (Ass,), gatherer (of the people of God),
lisanu (Ass.), tongue, language, speech.
Uti (Ass.), statutes, divine ordinances, me¬
morials, records.
Inbat (Akk,), a beast,
luga (Akk.), to burn,
lule? (Ass,), twisted or wreathed work.
M
ma (Akk.), land,
mada (Akk.), a land or country,
magar (Ass.), to worship and pray,
magaru (Ass.), applied to the incidental
month of Ve-Adar, which fulfilled or made
true.
maguBU (Ass.), mage.
mahru (Ass.), face, presence,
mahar, receiver,
mahaz (Ass.), stronghold, fortress and strong
place.
mahii-uand mahrit (Ass.), facing opposite,
makannu (Ass.), ship, name of a country
supposed to mean the ship-region,
makat? (Ass), pathways,
makb (Akk.), supreme.
makhiru (Ass.), an equal.
*uakb-khaz (Ass.), to strike ; concussit.
makru, a name of Marduk.-
makut? (Ass.), sovereignty,
malku (Ass.), king, monarch, ruler.
mwit (Ass.), an image, a pledge, token or
sign of covenant and salvation?
mana (Akk.), coin, money,
manzaz (A.ss.), standing, station,
marat (Ass.), daughter,.
marhita (Ass.), wife. |
marduk (Ass.), the young warrior-god.
maru (Ass.), son.
■aaa? (Akk.), soldier, warrior,
maaak (Ass.), skin, covering,
maaatt ? (Ass.), painted,
maakanu (Ass.), a dwelling,
maaklxu (Akk.), demon, incubus.
*naal? (Ass.), tribute.
*nat? (Ass.), strength.
VOL. II.
EGYPTIAN.
kar, battle, war, trample, vanquish.
ker, country.
kheri, an enemy.
hes, throne and palanquin.
khesut, district.
ketem, gold.
kat, to go round ; tep, the heaven
khesba, blue, lapis lazuli, type of the true,
beautiful or heavenly.
rekai, culpable, profane, scorners.
rekta, the knower.
rekbt, pure spirits, wise, magi,
ras, tongue.
ret, to cut in stone, carved stone, to retain tie
form.
repat, a beast,
rukai, brazier, fire, heat,
rer, circuit, go round.
ma, place ; mat, division of land,
mat, division of land,
mak, to watch and meditate,
makberu, epithet of Horus as the fulfiller or
Word made Truth.
mak, watch, think, regulate, rule; aak, the
mage; sa, the Sage or Mage,
baru, face,
mer, a reservoir.
maba, enclosure ; as, sepulchre,
ma-ber, mirror.
makbennu, boat of the dead, also the bark
of Atum.
makba, walk, road.
mak, to rule and regulate ; makb, to be
blessed.
mak, match ; makba, balance ; Har-mak-
beru, Har of the equinoctial level,
kbes, to pound, ram down, beat,
makberu, a name of Horus.
mak, rule, regulate ; ut, sceptre,
mer, superintendent, overseer; kbu, to
govern ; akb, ruler.
mem, dead ; it, figure, the mummy image of
the dead, and type of immortality,
mana-tata, money (tata, hc.ids).
ses, to reach land or standing ground,
merut, beloved, person attached or related;
mn or ma, the mother; rut, repeated,
mer-t, persons attached, bound or married ;
mar-t, a female relationship or office,
mabaru, the young warrior hero,
ma, male seed ; ar, child,
masba, archer, soldier,
meska, determinative, a skin,
meat, colour for eyes.
■kben, hall, dwelling.
mea, reborn; kbem, the dead; meska,
purgatory.
masl, bring, tribute,
mat, granite, established.
G G
450
A Book of the Beginnings.
AKKADIAN AND ASSYRIAN.
mat (Ass.), a country.
maxaartl (Ass.), fortresses, bulwarks.
me (Ass.), one hundred.
mele (Ass.), lake,
mernlilily Libya (Meroe).
men (Akk.), personal pronoun,
men (Akk.), to be.
mer (Akk.), crown?
metn ? (Ass.), mazes or windings,
ml (Akk.), night, sunset, black,
ml (Akk.), multitude.
mllslt (Ass.), furnace. From a root meaning
“ to bum.”
mlmpl (Ass.), Memphis,
mla (Akk.), divine hero?
mlaah? (Ass.), unction,
mlsarl (Ass.), the goddess Mithra ; maaart,
the ah^e ?
mlslr (Ass.), bands,
mn, to give,
mu (Akk.), year.
mn(Ass.), water; me, waters.
mndn (Ass.), skilful, accomplished, one who
knows.
mnk (Akk.), building?
mnkh (As.s.), brain ?
mnkllu (Ass.), word, saying,
mnl (Akk.), a star,
mnln (Akk.), man.
mnmn (Bab.), the waters,
mnn (Ass.), eternal abode ?
mnnlbn (Ass.), rest, firm, fast.
mnnlr (Ass.), subjugator,
mnntalial (Ass.), fighting men.
mnranl (Ass.), young of animals,
mna (Akk.), serpent.
mnsaklr (Ass.), glorifying, honouring.
mnsarn (Ass.), svriting.
mnsteaar (Ass.), ruler, support,
mosu (Ass.), night,
mnt (Akk.), to create ?
matn (Ass.), husband, the male,
muau (Ass.), source, issue of waters.,
moxaa (Ass.), gathering, mass.
N,
na (Akk.), setting,
nab (Akk.), divinity?
nabadla (Ass.), deceitfully,
naball (Ass.), musical instruments rendered
harps ?
nabd (Ass.), music,
nabbar (Ass.), all, the whole,
nabnlt (Ass.), produce, oflspring, germ, pro¬
duction.
nabnltl, the whole of the created races.
EGYrriAN.
mat, a division of land.
mesant, stone-cutters; aart, sculpture,
carve, make.
meh, to fill, full, complete, turns numerals
into ordinals,
mer, lake.
mem, Egyptian name of Nubia.
men, the bull, the male I personified,
men, to be fixed.
mer, circle, ring, bind, swathe.
mebat, enclosure, with a fold or winding.
ml or am, west. Hades.
ma^t, many.
kbet, fire, furnace.
mem, dead ; pa, house or city,
mas, the anoint^ one, the prince,
maan, anoint.
mea, to bear and bring forth ; arl, ar, the
child, children ; mea-nr, the birthplace,
aer, to enclose, involve ; aer, anklet,
ma, to give,
mn, year.
mn, water ; meb, liquid, the waters of the
abyss.
mabanlt, courtiers.
makbt, a mason,
mak, think, consider, rule,
nmkhera, true word,
mer, governor, overseer,
mer, a man attached to a temple, a prefect,
superintendent,
mn-mn, duplicate of water,
mann, place of spirits perfected,
mena, to ride or rest at anchor, stop, rest.
This also reads menabn, Champ. D. 231.
nar, victory.
menl, soldiers ; menb, officer ; tasn, weapon
of war.
renl, cattle, young.
mesBl, a serpent called the sacred word,
Hor-Apollo, B. i. 59, says the serpent was
called meisl.
sekar, sacrifice, cut, deprive, cut the flesh,
castrate ?
aer, engraving, sculpturing, inscribing,
mea, diadem ; taer, ruler ; taer, the rock,
meal, night,
mnt, the mother,
mata, phallus, the male, the mate,
mea, source, be bom, product of the waters,
mea, engender, mass; nab or mnab, mud;
na, to produce, create.
nal, to descend.
nnb and nef, names of a deity, the Lord,
nebt, evil of some kind,
nefer, the viol or lute.
neft, breathed.
neb, all, the whole, both sexes,
nap, sow seed, grain, com.
nab, all; netl, existing or in being.
Vocabulary of Akkado-Assykian and Egyptian. 451
AKKADIAN AND ASSYRIAN.
nabu (Chaldean astronomy), a title of Mer¬
cury and Venus as prophets.
nabn (Ass.), fruit ?
nadan (Ass.), gift, act of giving, giver,
nagab (Ass.), curses or blasphemies ?
nagn (Ass.), a district,
nakn (Ass.), sacrifice,
nakbirn (Ass.), a narwhal ?, (Norris),
nakru (Ass.), hostile,
nam? (Ass.), to speak,
namir (Ass.), black or dark figure called
kbaxnir.
namirtn (Ass.), s'ght or seeing.
nanga(Akk.), district.
napah (Ass.), the rising (of sun or star).
napistn (Ass.), life.
napln (Ass.), surpassing, distinguished, extra¬
ordinary, admirable ?
maplu (Ass.), bless ?
naqn (Ass.), libation.
nasA (Ass.), to cany, carrying,
naaikk-amma (Ass.), na-siqu, kiss me.
natruti (Ass.), guards, protectors, protecting
divinities.
naze (Ass.), flight.
nazir (Ass.), guardian, protector, preserver,
nazirti (Ass.), treasure.
ne? (Akk.), the deep,
nen (Akk.), lord ?
nene (Akk.), plural,
nesn (Ass.), name of the lion.
nl (Ass.), us, our.
mbit (Ass.), glory, fame,
nibnt (Ass.), noted,
nlgab (Akk.), porter, keeper,
mgin (Akk.), interior,
nigin (Akk.), to explain?
nlkatbn (Ass.), writings,
nimedn (Ass.), fixed.
nimr (Ass.), leopard,
mn (Akk.), any one.
nin (Ass.), son.
nin (Akk.), wife, lady,
nipibn (Ass.), air?
nlqqn (Ass.), sacrifices,
man (Ass.), uplifting,
nlta (Akk.), male,
nlzn (Ass.), standards, signs,
nmanka (Ass.), crocodile,
nu (Akk.), no, not.
nn (Akk.), to rest,
nn (Akk.), image.
n 4 ha (Ass.), rest.
P.
pa (Ass.), mouth, speech.
pa (Akk.), wing.
pa-grl (Ass.), corpses, victims.
pal (Akk.), a time.
EGYPriAN.
an or un, the period, to repeat ; ap, to de¬
clare manifest, proclaim ; Anup, the pro¬
phet as dogstar.
naba, dates, date-palm, or sycamore-fig.
nat, offering, present tribute.
naka, impious, criminal, blasphemous,
ankb, the people of a district.
nakb, to slay,
nakb-aru, water-bull,
kberi, enemy.
nam, speech, utterance, discourse,
kbam, black.
nem, see, perceive ; ma, see ; art, eye.
ankb, -sign of a district.
nabp, the time, conjunction, emission of light,
day.
nef, breath, spirit of life,
nefer, good, divine, handsome, perfect, regal,
youthful,
neferi, bless,
nakbkbn, liquid, sprinkle,
nnaa, pedestal, base, support,
na-aek, na-ska, come, salute, adhere, play
upon (as on a stringed instrument),
neter-ti, two goddesses ; neterut, temples ;
neter, a god, gods, divine,
as, go, haste, flee.
nasr, governor, superintendent, victory,
nasr-t, kind of frontlet, glowing, probably
applied to jewels,
nu, lower heaven, water.
nen, type, portrait, rank, a god.
nnu (or nene), plural, fellows.
nas, fire and flame : the lion was a type o
fire.
nu, we, our.
peht, glory.
nab-t, epithet of Ammon-Ra.
nakbb, title,
kben, interior,
khen, news, to tell, inform,
nakbbu,. inscribe, engrave, indicate,
nemtt, forced, vanquished, place of execu¬
tion.
nem, the spotted skin, leopard-type.
nen, type, form, portrait,
nun, little boy.
nen, as the negative, passive type,
mf, breath, pass,
naken, slaughter.
nusa, a pedestal for uplifting ; nas, out of.
nnutu, fellows, males.
naan, the standard.
manb, crocodile.
na, no, not.
nnu, to rest.
nu, image, type, likeness, statue,
nnu, rest.
pa, hieroglyphic of the water-fowl with open
mouth ; petb, open the mouth,
pa, wing.
pa-kberl, the victim, fallen.
par, to go round, make the circuit of the sun.
G G 2
452
A Book of the Beginnings.
AKKADIAN AND ASSYRIAN.
palat fAss.), race, family, lineage ( ce page
351, vol. ii., Trans, of the Bib. Arcbaeol.
Society).
palat (Ass.), duration of life,
palu (Ass.), a year, a time, a lifetime.
parakku (Ass.), altar.
parid (Ass.), opening, expanding.
parra (Akk.), a day, light.
pasBur (Akk.), dish,
pata (Ass.), the whole?
patu (Ass.), to open.
patesl, a title of the early rulers of Baby¬
lonia.
plB (Akk.), to be pregnant.
pisan (Akk.), writing.
piBannu (Ass.), papyrus.
pltu (Ass.), to open.
pulng (Ass.), divi ions, regions.
pur (Akk.), to explain.
R
ra (Akk.), to inundate,
ra (Akk.), to bear towards,
rabn or mbu (Ass.), prince,
rabu (Ass.), beast,
radn (Ass.), addition,
rak? (Akk.), vulva,
ramn (Ass.), raise,
res-enl (Ass.), raise the eyes,
ri (Akk.), to shine.
rieti (Ass.), monstrous? (applied to .he sl.u’n
dragon).
rim (Ass.), buffalo or rhinoceros.
rubatn (Ass.), lady or queen,
rabu (Ass.), lord,
rutu (Akk.), troops.
S.
Ba (Akk.), bond.
Ba (Akk.), star?
Ba(Akk.), field?
Banana (Ass.), to repeat,
sabadhu (Ass,), a staff.
Babakb (Ass.), lie at rest.
Babaru? (Akk.), an image,
sad? (Ass.), king or ruler.
Badfi (Ass.), a mountain.
Badhm (Akk.), written.
Bakba (Akk.), the mamit?
Bakri ? (Ass.), magic; zikin, tricks.
Bakns (Akk.), leader, chief.
Bakntzi (Ass.), unclean food (Heb. ^tlpK').
salmn (Ass.), some token of a completed
transaction.
Bam (Akk.), price, amount paid in penalty,
.'^um, ransom.
EGVPTIAN.
pa-ret, the race ; per-t, seed.
ret, to retain the form, endure,
par, a round, go round, surround, make a
circle.
kbakba, altar.
per-t, emanate, proceed.
par, go round, one turn ; ra, a sun, a day;
pa-ra, the day ; peri, the going forth,
pea, paintbox, inkstand,
pat, completed course; pata, company of
the nine gods ; pauti, the Biune-all.
pntb, to open.
pat, image of God ; asl, ruler, august, vener¬
able.
peBBb, to stretch, extend ; bekb, to become
pregnant.
Bben, to write; p-sben, the writing ; pea,
paintbox, inkstand.
Bben or sbent, written papyrus, roll; p,
article tbe.
petb, open mouth.
pn, to divide ; rekb, people of a certain
district, mankind, race,
par, to explain.
nri, name of the inundation,
raan, come near; ran, go near,
repa, prince.
rep-t, beast; rebn (in the Ritual),
ret, repeated, several,
m, gate ; kba, belly,
rem, to rise, surge up, to erect,
ras, raise; an, eye, see, look,
ra, the sun, day.
retnn, sanies, corrupt, filthy in blood.
ramakb, rhinoceros ; also reads rama; rem,
a fish or native of the waters,
repa-t, lady ; mbata, mystical cow.
repa, lord,
mten, attack.
Ba, a tie.
Bin, star.
Bba, field,
Bben, orbit, circuit; an, to repeat.
Bbeptu, a stick or staff.
Baba, solace; aabka, refresher; aabak,
prostrate.
sett, typical image; a gryphon,
ant, king, royal.
set, hill, rock, mount of the horizon.
Bbetmt, engraving.
Bkab, the mummy-type.
Bakber, plan, design, act, picture, represent.
Bekb, rule, conduct, protect.
Bakbnt-Bl, cake of corruption.
Bbammata, to convoy peace-offering.
Bbem, measure, tribute; aman, total.
Vocabulary of Akkado-Assvrian and EgvptiaxN. 453
AKKADIAN AND ASSYRIAN.
samma? (Ass.), history,
samu? (Ass.), ceasing.
■anta (Ass.), the year,
sapat (Ass.), lips.
sapru (Ass.), writer ; slprati, writings.
Bar (Akk.), to put in a line.
Bar (Akk), push forward, grow,
sarru (Ass.), king.
Bara-Biggar (Akk.), the “ sacrifice of right¬
eousness”— month Nisan, zodiacal sign
ArieB. (Meaning doubtful.)
aaru (Ass.), the cardinal points.
aarrutu (Ass.), majesty,
aattl (Ass.), years.
ae (Akk.), corn.
sedu (Ass.), a spirit (divine bull).
Bern (Ass.), wheat.
8enia(Ass.), hearing,
semiru (Ass.), diamond.
semu-kU (Ass.), drugs, poison?
senl (Ass.), support, fulcrum.
ses-lam (Akk.), race or region:
Bhariri (Ass.), refulgent.
Bher (Ass.), barley,
si (Ass.), she.
sib (Akk.), lord, shepherd,
sibbabti, curb, restraint?.
Bibba (Ass.), threshold,
slbit (Ass.), seven.
Bibta (Ass.), song, or mode of musical cele¬
bration.
Biggarra (Akk.), tower.
Biggnrat-Badl (Ass.), mountain peak.
Biikb? (Ass.), corruption.
Blk (Akk.), cloth ; Baku, woven?
Bikkat? (Ass.), gale.
Bikru (Ass.), kindness?
siku (Akk.), sky, heaven.
Bikudl (Ass.), the steersman.
Bimmu (Ass.), destiny,
sini (Ass.), two; sun, plural, “their.”
Binik? (Ass.), enclosed or walled round, as a
garden.
Binlpat (Ass.), two-thirds.
Blppar (Ass.). There were two Sipparas,
one on each side of the river,
sipru (Ass.), law, explanation.
Biptu (Ass.), lip.
Blptu (Ass.), record.
Blrru (Ass.), used for witness-seals.
8 lta(Akk.), bond.
Blten (Akk,), to rule.
•Itl (Akk.), genitrix.
BO88 (Akk.), measure of length.
Braaa (Ass.), herself.
Bu (Akk.), bucket.
EGYPTIAN.
sam-ma, true representation.
Bam, stay, stop.
Bbent, the circle, orbit, cycle, period,
sepat, lips.
sefkb, goddess of the writings ; sep, persons
belonging to temples ; mit, engrave, figure,
write.
ser, to arrange, distribute, execute, dispose,
ser-t, germinate, grow.
Ber, chief, head.
sera, ram ; sekbar, sacrifice ; akber, a pic¬
ture, sign, represeiitaii n.
seri, arrange, place, di-trihute, organize,
regulate; aer, the mount of the four
corners.
serut, flabellum, sign of majesty,
set, thirty years’ (festival; aaat, period of
time,
su, corn,
sbetau, spirits.
sbemB, ear of corn.
Bern, hear, listen.
semir, some kind of stone {Drtigsch, g. 13,
c. 2) ; sbamir, Solomon’s stone,
sbemm, poison, venom.
Ben, to found ; skben, prop, support, ful¬
crum.
rema, people, natives, inhabitants.
Bbu, illuminated ; rer, all round,
sberu, barley,
su, she.
sep, judge, throne; sau, shepherd,
seb-seb, encast ; sebti, wall, rampart,
seb, gateway.
seb-tl, five and two, also the flute,
sebt, flute.
sekaru, a fort; sut, hill.
Buakh, decay ; si, corrupt,
sikbet, weaver,
sekbet, a gate.
Bkarbu, to soothe,
skbl, sky, heaven, elevated,
sekti, mariner.
Bern, adopted, destined.
Ben, two, plural.
Benbu, to bind, conscribe, a prison.
sben, duad ; put. No. 9, and three-fourths of
a circle,
aper, one side.
aep, judge; ru, discourse, chapter,
sptu, lips,
saptl, register.
Birru, to engrave,
aett, catch, noose,
suten, king, royal,
setl, goddess, genitrix ; set, female.
BCB, the measure of compatibility ; bbu, a
length of time—six hours, six days,
sbera, female ; sa, the person. Eidolon or
self.
Bbu, a pool or vessel of water. The English
“so " is a tub containing twenty or thirty
gallons.
454
A Book of the Beginnings.
AKKADIAN AND ASSYRIAN.
Bn (Ass.), his.
Bu (Ass.), him.
Bn (Akk.), month of Tammuz.
Bnd (Akk.), to extend.
Bngrat) (Akk.), hand.
BnkaUB (Ass.), with intelligence. Root
aakaln.
Bnkk (Akk.), to seize.
Bnkln (Ass.), prepare.
Bnktl (Ass.), covert, shelter.
Bnkn (Ass.), reed (pen?).
Bnln (Ass.), a mount,
anmiln (Ass.), the left hand,
anntn or Bnttn (Ass.), a dream.
Bnnn (As.'.), pronoun “their.”
Bnr (Akk.), misfhty.
anrbn (Ass.), king or chief.
Bna (Akk.), No. 6o.
Bnrqlnn (Ass.), altar, table, Heb.'ew
anaib (Ass.), to seat. From aaabn.
Bnarn (Akk.), founder, surname of Anu.
Bnan (Ass.), elephant. From Bn, the tusk.
EGYPTIAN.
Bn, his.
Bn, him.
Bn, the child, son.
Bnt, to extend, elongate.
kep, fist.
Bakhn, to understand.
Bka, to take and lead captive, subdue.
Bnkkal, prepare.
Bekhet, the ark, shut up, hinder.
Bnkka, write, determinative a reed pen.
Bern, the mount.
Bembl, the left hand.
Benta, terror; Bmatem, to be at rest, reposing
pleasantly.
Ben, they, their.
BBer, power personified.
Ber, dispose, arrange, govern; nr, chief,
principal; bna, head, archon.
Bea, No. 6.
Ber, an altar, table, sideboard ; khenn, act
of offering, whence aerkhenn, an altar or
table of offering ; aerkh, a shrine ; aerkb,
to supply food.
BBb, a seat.
near, variant of nar, the sign of founding,
sustaining, establishing, the backbone,
sceptre.
Busn, bard and enduring, as acacia wood.
t (As':.), feminine terminal.
tab (Akk.), to adjust, to place, to add.
tabln (Ass.), straw ; Hebrew pFl.
taddl? (Ass.), say.
tairat (Ass.), returning ; “ Bel and the dra¬
gon ” (plate 45, line 8).
tak (Akk,), a stone,
taktn? (Ass.), jewelled,
tal (Akk.), to put through?
tarn (Akk.), day.
tarn (Ass.), sun.
tarn (Akk.), forms part of ordinal numbers,
tamall (Akk.), figures of constellations.
tap or tab (Akk.), to seize,
tar (Akk.), separate,
tar (Akk,), to cut, pierce,
tar (Akk.), young,
tamd (Ass.), expel?
tatta? (Ass.), pot.
te (Akk.), foundation.
te (Akk.), floor.
tlbu (Ass.), quiver-ca-e?
tlk? (Ass.), a jewelled crown.
tikBi (Bab.), name of the seven planets.
til (Akk.), to complete, be finished.
tu (Akk.), life.
tlm (Akk.), cord, line (applied to enclosing).
tin (Akk.), life.
tipa? (Ass.), to cook.
tlr (Akk.), a jungle.
tiBkbu (Akk.), planet Venus.
tBl or Bi (Akk.), inherent spirit.
t, the feminine terminal,
teb, to turn, adjust, place, instead, clothe,
clad, equip, recompense,
tebh, corn ; tehaf (teba), straw.
t«t, speak, discourse, tell, say.
ter-t, a time, a while; rut, repeated, several.
tekht, stones.
teka, sparks, to sparkle.
tar, sieve.
tain, announce, golden, renew, make over
again; tern, completed,
turn, setting sun.
tern, a total.
am, the crossing and transit; Ber, to arrange,
dispose, conduct, confer, regulate,
teb-tebn, to entangle,
tar, sieve,
tarn, a pike,
tera, young bird.
tern, drive away, obliterate, rub out, wipe
out.
tettn, vase, dish.
ta, earth, heap, to bear, carry.
tal, threshold.
teb, a cover, equip (the quiver-case ?).
teka, spark, sparkle, twist, join, bedeck,
tek, cross, transit; b1, star,
ter, entire, complete, all.
terf, lively.
taml, a hank, loop, noose, or band,
texmn, to create, grow, increase,
teb, purify by fire,
ter, a limit, to hinder,
tl, twofold; Bekbn, illuminator.
teB, the enveloped self, the soul.
Vocabulary of Akkado-Assryian and Egyptian. 455
AKKADIAN AND ASSYRIAN.
tslp (Ass.), serpent,
talpl (Ass.), long, length,
tu (Ass.), day.
tnliaml (Ass.), twins,
tnl (Akk.), hill.
tom (Akk.l, to bringdown ; tam, the sun.
turn (Akk.), to produce,
tor-dan (Akk.), powerful chief.
tnr>tana (Ass.), generalissimo of the armies.
tori (Akk.), to pass, leap over?
totn (Ass.), Ubara-Tuxu.
tnto, father of the gods.
taoUt (Ass.), authority, protection.
U
u or Ian, (Akk.), lord ; In (Ass.), a god.
na (Akk.), sole lord or chief,
nb (Akk.), quarter, region.
nbara (Akk.), the glow,
nd (Akk.), day.
nd (Ass.), a weight, also No. 8 ?
ndda (Akk.), light,
nddinm (Ass.), the rising of the sun.
nddn (Ass.), to go forth,
nk (Akk.), great, paragon, day?
nkknm (Ass.), he aro e. From kamn, to
rise.
nnamn, (Ass.), mother,
nmde (Median), eye.
Umln-Blt-Umln(Ass.), name of an unknown
temple (tirst letter not an ordinary nm).
nmiue-da (hk\L.), fanme enceinte.
nmtat (Ass.), to stop or hinder?
nxnnn (Akk.), Hades,
nn (Akk.), man.
nn (Akk.), people,
nnassa? (Ass.), blazes,
np? (Akk.), the nadir, foundation,
nrati (Ass.), old ?
nrakbga? (Ass.), a bird, constellation,
nrakia (Ass.), I or he bound. From rakasn.
nrbn (Ass.), path, road,
nrkbi, terminus.
niTn (Ass.), day.
nrn (Akk.), to engender, to beget
nrnd (Ass.), sculptured figures ?
nmkkn (Ass.), white-headed ?
nrnkn (Akk.), evil genius?
nmme, Urnmiana (Ass.), a people,
na (Akk.), blood,
na (Akk.), male, ofispring.
na (Akk.), great (ruler)?
na (Akk.), to extend?
naabal (Ass.), to be.
nabi, she sat. From aaabn, to sit.
' nalkba (Ass.), bow down, or make to bow.
uaaer, protect.
uaanan (Ass.), name of Anu as the founder.
natatil (Ass.), be established ?
nankkatb (Ass.), to stab, wound sacrificially ?
nt (Akk), light, white.
EGYPTIAN.
aer, basilisk serpent,
aep, extend, elongate; old fomi taer.
tnal, day.
tema, unite, twin,
ter, tower, height,
tnm, the setting sun.
tain, produce, make again,
tehan, elevated, promoted,
tehanl, a name of the Repa, when nominated
as the prince, the heir-apparent,
tern, limits.
tntn, a divine image of duration; tat, a god.
tnt, father, cngcndercr.
taer-t, ruler.
na, captain, the one ; In-em-hept, a god ;
neb-in, title of Osiris.
na, the one, one alone.
nb, region of sunrise ; nbn, sunrise, light,
shrine, splendour.
nb, shine ; ara, rising, ascending.
nt, light, i'Sue forth, send out, glow.
nta, weight; ntl (Taht), Esmen or eighth ;
nta, kind of steelyard,
nta, light.
nt, light, issuing, put forth, send out.
nta, to go forth, issue forth, put forth,
akb, how great, paragon, day.
akbexn, rising np, swelling, soaring.
mn, mother ; m or hem, a mother.
nm, to perceive ; ma, see, eye.
mem, a goddess.
hem, female ; ta, pregnant,
namti, a rampart,
amen, or menti, the Hades,
nnhn, the typical male.
nn, beings ; nnl, peojile.
naaa, fire ; naar, phlegethon.
ar, fundament.
nrt, old.
rekh, phoenix.
ark, bands, enclosings, encirclings, to envelop,
hem, road, path.
arkai, end, finis,
hm, day.
ar, to make, conceive, or create the likeness,
ret, carved stone.
rekhin, pure, wi<e, magi; rekh, to make white,
rekai, wicked, rebel, profane, culpable,
rema, people, natives,
as or hes, blcod.
us, to produce, create ; sn, offspring.
as, great (ruler),
ns, to be extended.
sheps, conceive, be figured, and bom ; shep
to be ; si, a child.
asb, the seat.
sekha, lead captive, subdue,
user, defet:d, sustain and maintain,
sesesn, a name of Sut, or the place of his
origin in the south, of which he was lord,
tat, to establish,
sukhat, to wound, sacrifice.
ut, light; hnt, white.
456
A Book of the Beginnings.
AKKAUAIN AND ASSYRIAN.
utu (Akk.), below, lower part?
utnUra (Ass.), an apparition,
utnq (Akk.), magical spirits,
uzn (Akk.), chair?
uxu (Ass.), flesh or body,
nzza (Ass.), Are?
Y.
ya (Akk.), pure,
ya (Akk.), glory.
Z.
*abu (Ass.), young?
sacarn (Ass.), to record, to remember.
xadu(Ass.), to hunt.
xaklr (Ass.), renowned.
sail (Ass.), suppliant, submissive?
zamanl (Ass.), evil schemes and designs ?
xamu (Ass.), conjuror?
zaru (Ass.), arms ?
zazatl (Ass.), figures?
zdn? (Ass.), probably sandal- or satin-wood,
zlbn (Bab.), wolf,
zlblt (Ass.), foundation?
xlgimrrat (Ass.), tower. (From Akk.)
zlkara (Ass.), memorial, to remember (see
above).
ziktl (Ass.), potion, poison ?
zlku (Ass.), pure,
zlknm, the great mother,
ziku-ra (Akk.), heaven.
zlUi (Ass.), to engrave or sculpture?
zlmn (Ass.), circle, ring,
zlppatl (Ass.), trees of some kind, probably
cedar.
ziru (Ass.), corn-seed.
zmaku? (Ass.), some house of pleasure or
worship.
zu (Ass.), parchment for writing?
zu or an (Akk.), body.
znbat (Ass.), a veil {velum mulieris).
znm (Akk.), to destroy,
zunnu (Ass.), rain,
zimuti (Ass.), foundation,
zuzu (Ass.), a fixture.
EGYPTIAN.
nat, Lower Egypt, north.
nt, put or sent forth ; nkbn, a spirit.
nt, magic ; nkb, spirits.
bes or aa, seat, chair.
aa, flesh; aba, substance born of, fle.sh.
nabn, to destroy by Are.
la, wash, purify,
a or aa, glory, praise ; ab, oh, hail.
alf, son, child.
aekba, to remember, memory; aekb, to
paint, depict, or write ; ra, writing,
aaat, to catch in a noose,
akbakr, embellish, decorate,
abamma, salute, salaam,
aama, culpable, accused of crime,
aam, mythic representations,
aer, the ideographic arm.
aaa, embellish ; atl, form, type, figures,
aet, aromatic.
aab, jackal, wolf.
aebt, to prepare, build, wall, rampart,
aekcura, tower or fort,
aekber, to declare.
akbet, hinder, shut up, wound, deprive,
aaakb, a pure influence,
aekbem, the shrine of the child Homs,
aekbi, sky.
aer, to engrave or sculpture.
aeman, total of two halves ; aema, encircle.
aeftl, cedar oil.
abern, barley,
amakb, to bless, rejoice.
abn, papyrus, book.
an, the person, the body.
abap, hide, conceal; abepat, shame, fern.
purification,
aam, to devour,
aben, secondary ; nn, water,
aimt, to found.
aea, to attain land, re-establish, curdle, a
six-sided block, a cube.
Note. —All the words in this Vocabulary, with a hundred and forty more not in it, were taken
from the lists printed by Norris, Lenormant, Sayce, and others, or from the various interlinear
texts. The total has been severely taxed, queried, and abbreviated by Mr. Theo. G. Finches,
Assyriologist, British Museum. Sometimes the word is questioned ; at others, the translation ;
and in a few instances it may be the Egyptian will suggest the true meaning, and determine the
right rendering.
SECTION XX.
EGYPTIAN ORIGINES IN THE AKKADO-ASSYRIAN LANGUAGE
AND MYTHOLOGY.
Hitherto Assyriologists have seldom ventured beyond the Hebrew
and the so-called Ugrian languages in search of help. Within
the limits of the writer’s knowledge they have made no appeal to
the Egyptian in those difhculties which have furnished the present
opportunity. Either consciously or unconsciously, Assyriologists
appear to have been so influenced by the Aryan theory of the
source of languages, that they have never looked to Egypt for the
origines which, be it understood, are too ancient and primal to in¬
clude the grammar extant to-day. The vocabulary will now be
supplemented with further evidence to show that the matter of
language, typology and mythology, was the same in Babylonia and
Akkad as in Egypt.
Nothing could better illustrate the depth at which Egyptian
underlies the Semitic formation of language than the Assyrian verb
BasO, to be.^ This, when bottomed, is found to contain the Egyp¬
tian Ba and See (or Shep) blended in one word. Ba (Eg.)
means to be, with the special sense of being a soul. As already
explained, this later form of Ba was a deposit from Pa and Paf, the
soul of breath, named from the ghost as the gust, Paf (Eg.) being
both breath and a gust of wind. The earliest being was founded on
breathing, whence Paf, Pa, later Ba, signified to be a living, i.e.
breathing soul ; the Pa were human beings, and the parent as
breather of being was the Bat (Eg.) of the Ar (child, and to make)
the vater, pater, and father.
It is admitted that the Assyrian Su is an equivalent of the
Hebrew Nin, but we only recover the full force of both words by aid of
the Vav. Thus Su represents SUF, and SUF the Egyptian Shep,
which has the meaning of TO BE and to be UNPERCEIVED. Sheps is
* Vide Discussions in Trans, of Bib. Arch. vol. i. partii. p. 281 ; andvol. iii. part
i. p. 104.
A Book of the Beginnings.
458
to conceive, as the woman conceives the child in the womb; to be
figured in concealment in the Shepsh (modified Khepsh), and
Hebrew twn, the uterus. Ba-SU thus contains the elements of Ba, to
be, to be a soul; and Shep, which describes the mode and place of
becoming so, in the first abode of being, recognized as the mother,
the conceiver, and shaper of the soul or image of life, which, in
another aspect, is called the Shep or Sheb. SO (Ass.) also implies the
Su or SiF in Egyptian; the shape, the person, the child. SiF is the child
of either sex. Ba-SIF is to be, and a child, and Ba-sO is an equivalent,
generalized with the meaning “ to be.” This tends to show that USABSI,
“ he caused to exist,” or to be, is not necessarily derived from BasO,
as Sheps (Shepsi or Shepsa) has the meaning of to conceive, figure,
and bring forth, the mother being the bringer-forth and producer of
the child in consonance with the earliest cognition. Shep-SI (Eg.)
would equally signify to be the child, or cause the child to be. It is
on the line of Shep only that we shall find the Hebrew nin to vivify,
breathe, quicken into life. As previously explained,^ the two primates
Paf and Kep (Eg.) express the two truths of breath and blood (the
mystical water of life), the fundamental factors of being. Kep is the
mystery in relation to the water, the fertilization of the red Nile, and
gives the name to red as a colour in the Dravidian Kavi for red ochre.
On this line of life we have the Hebrew wn for life ; Russian GivOY,
living ; Welsh Chwyf, a motion of life, swelling, as in pregnancy ;
Old German, Qveh ; Sclavonic, SCHIVA; Lithuanic, GwYAS ; Maori,
Hapu, to be pregnant; Sanskrit, JiVE; Dravidian, JiVA; Vayu,
I’vi, to be swelling. On the other line are Fof, Gaelic, to swell;
Faob, Gaelic, swelling; Pepo, Swahili, a spirit; PaBA (Eg.) the
soul; Pevah (Heb.), to breathe ; Pabo, Welsh, the producer of life;
Bhava, Sanskrit, being, becoming, existing ; Pefu (Xosa Kaffir),
breath or soul, as in Pefumlo, the soul of man ; Bobon, African
Nki, a spirit, or God ; Bab (Eg.), to exhale ; Bube, Galla, breath or
wind; worn down forms being found in the Tamil Afa, breath :
Greek, FUO ; Amoy, Boe, to be, not yet; and Zend Bu, to be. Both
Hev and Shep are modified on two different lines of derivation from
Khef or Kep. Khep (Eg.) means to generate, exist, cause to be,
by turning liquid into solid, as Khepr, the creator by transformation,
does in the pictures at Biban-el-Muluk, or, as the genitrix did in
Sheps, to conceive ; Hebrew B'U, to curdle, clot, lump (like butter
in the churn), draw and bind together. Kep (Eg.) is the name of
that mystery of heat and fermentation in which the SPIRIT of life is
evolved from matter in the matrix of the Mater, who was the
Egyptian Kefa and the Hebrew Chavvah, or nin', as the feminine
creator. The Assyrian BasO contains both of these Egyptian roots
reduced and combined to form one word.
The verb Rilu used in the second Akhemcnian in the sense of
‘ Vol. i. p. 244.
Egyptian Origines in Assyria.
459
writing, is, says an Assyrian scholar, purely Ugrian, as the Magyar
IrO shows. But vain are all such certifications with Egypt omitted.
The Ru or Rui (Eg.) is the reed-pen and paint of the scribe ; Ru
(Eg.) likewise denotes the written word, the chapter, or discourse.
Rilu contains both elements. The reed Ru appears in the Hindus¬
tani Baru, the reed from which pens are made, and the Polish PlORO
for the pen. This Ru also occurs in the Assyrian Zakaru, to record.
Sakha (Eg.) is to write, depict, pourtray, and Ru is the pen or the
record, whence Skharu for the picture, portrait, or record. More¬
over, Riru (Eg.) means to traverse, go round and round, as in the
ogham circle, or the circular writing continued to a late time at
Cambridge for diplomas ; and the ogham writing is the Ruru or
Rilu in this sense of being circular, whence the Roll. No matter
how late the oghams may have been repeated, nothing is earlier than
their foundation in the circle, the first writing or “ ret ”-ing in stone,
with the digital alphabet.^ The first writer or incisor, however, did
not use the reed-pen but the graver, and Rut is to engrave, figure,
retain tlie form in stone. Whence Shetrut from SHET to work,
prepare (the stone), and RuT to engrave. The writer was then
the Rut, a mason or stone-cutter and polisher. This Ret is the
Cornish Roath, to form and figure ; and Rhythia, to rub ; the
reed is also named from this root. But the word WRITE implies
a form beginning with K, which turns RUT into Kart, the earlier
name of the mason or stone-cutter, and of the Hebrew Stylus or
Graver, the CHART used for inscribing. The Kart (Eg.), Kartum,
or Rekhi-khet {lepaypafifiarevi;), was the cutter of hieroglyphics.
The name of writing as cutting in stone is synonymous with that of
the Karti, Kaldi, and Keltae, and the Kart as mason and as race
modifies into the Rut. The Magyar iRO goes back to KiRO, the
Egyptian Kheru for speech, utterance, expression, or cutting in stone
by the Kart or Kar-natr. Iro in Japanese is ACCENT, which
answers to the cutting and carving, to emphasize the form.
In Assyrian the Kan is the reed-sign of writing, and the name of
the volume, as in the Kan-Magarri, a book of worship or prayers.
In the hieroglyphics the Kan (Ken) is the sculptor-scribe’s chisel, also
the cartouche, in which inscriptions were cut, together with the ivory
and bone, the hard and enduring material used for carving; the
Kannu being the simple inscriptions, titles, or names inscribed on the
Kan, by the Kan, with the Kan. Then the Kan became the reed
(English cane) for writing. This shows the earliest application of the
word Kan afterwards applied to the written volume. The Kana as
reed passes into the Kan as book, and that this was made of papyrus-
reed may be gathered from the fact that in the Egyptian Kanana, for
Pulp, we catch the Kan midway in its passage between the papyrus-
reed and the papyrus made from the reed.
1 N.B. The word Rilu is misprinted Ritu on p. 139, vol. i.
460 A Book of the Beginnings.
The “ Rak-rak SHA libbi kani ” rendered “ membranes from the
interior of reeds,” ^ and “rakraku” found elsewhere, obviously indi¬
cating papyrus, are derived from the Egyptian REKH, to bleach, full,
purify, make white, and that gives the process of preparing the paper
from the pulp, or Kanana in Egyptian. We still produce paper
from bleached RAG, and paper in Arabic keeps the name of Urak. In
the African Timne the book is named Areka. The Hebrew iREK,
white, only indicates complexion ; Egyptian naming goes to origin.
Sha or Shu (Eg.) is papyrus, book, or paper, and one of the “ Su ”
signs is the papyrus root.
The Akkadian ideograph of writing in general is read Alal. It
was pronounced Alai when preceded by the determinative for WOOD.
From ALAL came the Assyrian Alallu. One equivalent for ALAL
or alala is BUNNU. Bunnu in Egyptian is palm-wood. The Beni
is a palm-branch, and it has the graver’s chisel for determinative
which shows that it was used for incising signs, letters, and dates.
The palm-branch, Beni, was the register of Taht, the divine scribe,
who carries it in one hand, with the stylus in the other.
The engraved incriptions, tablets, or printed bricks of Elam and
Medea are called in Akkadian DUBBA, Assyrian DUPPU. The earliest
form of these is the brick; the brick in Egyptian is Teb, and as
the word is also applied to the seal-ring (Teb) for stamping, this
indicates the superseded engraving on bricks. The Teb or dip is
extant in the Ritual,^ “ Open my mouth, says Ptah, with his book,
(or brick) made of mud, fashioning the mouths of the gods by it.”
The Egyptian Teb, a brick, and afterwards a seal, is the root not only
of the Akkadian tablet, but of the English “ tab,” an affixed mark,
table, and tablet, the means of recording. The Akkadian DUB and
English TAB are both from Egypt, their relationship has nothing to
do with accidental coincidence.®
Another Akkadian form of the word or name of the inscribed tablet
is Dikh. Tekh (Eg.) denotes stones of memorial, as the obelisk
(Tekhn), and therefore engraved stones. Also the Tekar is the
graver; Tek means to cleave, adhere, fix; and Tekh is a name of
Taht, the penman and recorder of the gods. Now Taht followed Sut
as manifester of the eight great gods, and so far back as we can see
the materials for writing are known in Egypt, but Teb, the engraved
seal and brick, and Tekh, the stone, the graver, and the god, take us
' TV. Bib, Arch. vol. iii. p. 444. * Ch. xxiii.
® Duba, in Mandingo, and DuBANA'in Soso (African), is ink. Dubh, in Gaelic,
Duibhe, Irish, is ink, as the black. The descending scale of words, which is a
result of superseded types, is well illustrated by this word. Teb is the brick and
seal-ring in Egypt; Dubba, the engraved brick, in Akkad; DiPI, Cypriote, a
statue. In Mantshu Tartar, Tebou means reckoning, to keep an account.
Dubbi is the African Galla name for a history ; Tippani, Sanskrit, a gloss, ascho-
lion ; Duby, Polish, an idle tale; Latin, Dubia ; and in Irish, Dubhe is a lie.
This is an exact analogy to the descent of Tep (Typhon) from first to last.
Egyptian Origines in Assyria. 461
still farther into this boundless backward past of the great motherland
to Sut, who inscribed the records on the stelae, and to Typhon, who
was the tongue of the still earlier expression, as goddess of the Great
Bear. For example, Sefekh, the name of the goddess of writing,
abrades into Sekh, for writing, the writer, the scribe. In Coptic
Sagi is the tongue, and as speech preceded writing the tongue was
the earlier type of utterance. Scfekh’s name is determined by two
tongues,' and in the Ritual,- the woman (Sefekh }) says, “ I am the
tongue OR the writer.” As Taurt she could only put out her tongue
for a type of the ” living word.” To denote speech, says Hor-Apollo
they depict a tongue. Sefekh—Sekh deposits the English Sagiie for
speech ; Saig, a wise saying, and the words .SANV and SAY ; our
SAYING being equivalent to writing in Egyptian. We shall find
Sefekh later in the Akkadian SAKH-Magana.
The Assyrian name of the crocodile is given as Namsukiia. In
Egyptian it is Emsuh, Em (ma) and Nam are both signs of water.
SUH (Eg.) is the egg, and KilA (Eg.) is the fish. Thus Namsukiia
is named in Egyptian as the fish not only of the waters, but also of
the egg, the essential distinction of the crocodile considered as a fish.
The syllable “ nam ” however is susceptible of another rendering; it
means to repeat, renew, reproduce. So interpreted, the Namsukha
is the fish which is reproduced from the egg ; a typical Egyptian
expression for the beginning. The Arabic Temsah, the crocodile,
repeats the form of “ tern ” reproduced, and Suh the egg. The name
of the Namsuh fish (Kha) was worn down in Egyptian to Emsuh.
The god Ninibis called “Nin Kattin barzil,” rendered by “the lord
of the coat of iron.” “ Kattin,” says the translator,® must be the
Hebrew jna (Katen) a coat: which would only describe the war-god
as a deity in armour. But the Egyptian Katen means an image,
similitude, a likeness, and this would make Nin to be the god whose
likeness is iron ! That stamps the antique, effective figure, more like
those nearnesses to nature which they used to coin.
Of the Assyrian ITLU, a warrior, Norris observes,—“ The primitive
meaning of the word seems to be ‘noble,’ and if Attila be a Hun-
nish name the connection may be admitted. Even the German Edel
might be allied, as we have some Germanic roots in Akkadian, though
the resemblance is probably fortuitous.” * This was written by a
scholar of whom it has been said that his linguistic knowledge was so
universal he knew Language rather than Languages. Nothing could
better mark the prevailing unsuspiciousness of the African origines
which has to account for so much assumed fortuitousness.
In Egyptian Atai is the noble, the chief; At is the prince, and
Taru is the hero, the unrivalled warrior. The At as prince and
' Wilkinson, v. 52. 2 Ch. Ixxx.
® H. F. Talbot, Trans. Soc. Bib. Arch. vol. iii. 523.
^ Assyrian Dictionary, vol. i. p. 234.
462
A Book of the Beginnings.
heir-apparent is the Ar (son) royal or divine, whence Adar, the
god or the Edel. The Assyrian ITLU has the same significance
as the Hebrew Ithr, a noble, a distinguished one, and both are
represented by the Egyptian Taru, for the warrior, the unrivalled
hero ; TA and AT often permute. The ITLU as the strong, hard,
unbending, agrees with Taru (Eg.), the name for the pike, as a
war-weapon. Taru (Eg.) to bruise, afflict and obliterate, is repre¬
sented in Arabic by Aatl, to treat with great violence; Udlawie,
Polish, to strangle or choke; Odol, Basque, blood ; Atale, Egbele,
(African) blood ; Dra, Fijian, blood ; DiRRA, Hindustani, a scourge,
and Thir, English, to strike dead ; DULA, Galla, destruction ; Tolu,
French Romance, to be destroyed, annihilated; Tail, English,
slaughter; Tall, Arabic, shedding blood with impunity. The cog¬
nates are found in a hundred languages. The ITLU as the noble
warrior is at one end and the Attila type of the bloody scourge at
the other, and both meet in the Egyptian Taru, the hero alone, and
the afflicter and exterminator of men, according to the character and
the work of the warrior.
The same writer remarks of the title KaSAR, a king, and the Greek
Kaiaap: “The resemblance is curious. I hardly venture to suggest
any connection, but the word might have been borrowed from the
Greeks, the name was recorded historically five centuries B.C., and was
no doubt known much earlier.” ^
Sar, in the style of the Assyrian kings, constantly follows the
monarch’s name as a royal title, and, as in Egyptian, is a worn-down
form. USUR, to protect, is identical with USER (Eg.), to support,
defend, and maintain; the USER sceptre being the symbol of pro¬
tecting and sustaining Power, So the Assyrian Nasaru, to protect,
represents the work of the Egyptian Nasru, who is the superin¬
tendent, overseer, governor or victor, and the Sar answers to the
Seri (Eg.), chief, head.
User is an earlier Suser for the regulator and arranger, found also
in Susru, a surname of Anu as the founder, with a still earlier form
in Khuser, from Khes, to found, build, construct, make a road ; the
first User being the consonantal Khuser, as the sign of power, valour,
to sustain and maintain, to rule. This root yields the Akkadian
Gisuru, as wood and beam for bridges, and GiSRU (Ass.), the strong,
the mighty; both meanings being typified by the User (Khusr),
sceptre of backbone. Khusr also furnishes the Arabic Wazir, for
the sustaining and supporting; Hindustani, Gazir, the hero; Greek
Kaisar, and Latin C.«SAR. In the time of the third dynasty the
original Khesr had become the Seser. The Vizier and Nasr both
imply different prefixes to a form found in Tser (Hebrew Tzer, Russian
Tsar), as the earlier rock-type of sustaining and protecting power.
In “ Bel-Sar-usur,” meaning Bel protect the Sar, or king, the word
^ N orris. Dictionary., vol. ii. p. 624.
Egyptian Origines in Assyria.
463
USUR is a verb, so is Khesr (Eg.), to disperse, dissipate and make
clear, answering to the Assyrian Kazir, the restorer. But UsUR is
invoked in the fragment of an old Ritual, as the “ Striker of For¬
tresses,” “who has opened the hostile land like a whirlwind.” He is
also addressed by the name of Khammu.^ In Egyptian, Khemu has
the same meaning of victorious, prevailing power.
Us, is a title applied to the king in the cuneiform. “ Us Agga” is
used in old Akkadian inscriptions in the sense of the powerful male. Us
(Eg.) means large, vast, extended. As is great, august, noble, the
type of supreme rule. Su (Eg.) is royal, the style of the king.
Rubu, again, is found to signify a lord or prince. Rubu-mi is the
full style, but the value of Ml is not ascertained. In the hieroglyphics
the Repa is a governor, lord, or prince. Ma (Eg.), the equivalent of
mi, makes it the true Repa. Seb is called the Ma-Repa of the gods.
The title is applied to the repeaters of the time-cycles, Seb being
chief; Virgo, the lady, another ; the Phoenix another; Repit, the god¬
dess of harvest, another.
The Repa is the lord, and Repit the lady of repetition. Repat is
the lady of heaven, the constellation Virgo. With the L instead of R the
word is Lubat, a title of Jupiter. Saturn also is called Lubat-Sukus.
Indeed, all seven of the planets are designated Lubat by the Chaldeans
as the repeaters of periods. Rubatu is the Assyrian for a queen, or
the lady of the gods, and in the Ritual Rubata appears as the mystical
cow, a primordial shape of the Repat, the lady of heaven.-
The Egyptian and Babylonian kings were crowned as rulers over
the four countries, the four quarters, typical of the whole, as the four
posts typify the bedstead, and the four corners, the house, or as Aft
(Eg.), the number four and the four quarters, is al.so the Abode. Now
the term “ Kiprat area” of the inscriptions seems to me to be
doubly related to this formula of four. Sargon is said to have con¬
quered the “ Kipra area ” of Syria. Naramsin is called king of
the Kiprat area.” ® This has been rendered the “Four Races.” The
name “Kiprat area,” says Smith, was probably given to the Syrians
on account of there being four races or principal states in that region,
and he supports this by pointing to a similar division in Genesis,
where Aram has four sons, Uz, Hul, Gether, and Mash.* Kiprati
(Ass.), however, does not merely mean races or regions, it relates to
the four quarters. In Egyptian, Rut means the race, and the four
Kab, where stood the four Kabbirs, are the four corners. The kings
of Egypt and Assyria were proclaimed to be lords of the four
corners or quarters, as the synonym of the whole earth, and at the
coronation of the Pharaoh four birds were let fly towards the four
corners. The Kebruti would be the men of the four quarters,
without implying four different races. Keb-RUTI would also denote
) Sayce, Bib. Arch. vol. i. p. 301. > Ch. clxiii.
^ Rec. of the Past, vol. v. pp. 60, 63. * x. 23.
464
A Book of the Beginnings.
the several corners, or the four without the Arba ; these were the four
corners of the mount of the four supports of heaven, represented by
Khibur (Hebron), and other sacred hills.^ Arba does but repeat the
four.
As we see in the Hebrew the terminal “OTH” corresponds to Aft
(Eg.) for number four, the four corners, and thus interpreted the Assy¬
rian Kiprati, and Hebrew Kaphereth, answer to Kab-r-aft or Khepr-aft,
the four corners of the Kabbirs, and of Khepr, the circle-clasper, in
the place of joining and unifying. This enables us to re-found in
phenomena.
The light to be derived from Egypt will save the cuneiform scholar
much groping among the Akkadian ideographs. The variants of the
character “ Id ” for the hand, supply a particular case in point.^ An
ideographic Id obviously represents the Egyptian IT, to figure, paint,
pourtray, with the hand of the artist for determinative. The hand, ID,
it should be premised, was the earliest kind of comb, with the
digits for its teeth, and as the in and p permute Khep (Eg.), the hand
is identical with Khem or comb. Kame is an English name for the
comb. In Egyptian, Khept is the doubled hand or fist, and the
terminal ti (two) makes the Khep dual; thus Khepti is two hands,
as Kabti is two arms or hands. Khemti for number ten, is the
equivalent of Khepti, both hands. The genitrix as Khepti, is thus
the two hands of creation. The two hands as Khebti are a double
Kame or comb ; and the double-toothed comb was an especial ideo¬
graph of the motherhood. It is found on the tombs of the LURS as
a sign of the female sex ; it is carried by the mermaid, who imper¬
sonates the Two Truths of the water and the breath of being.
In Assyrian the hand is Katu, an abraded form of Khept (Eg.)
which wears down to Id, the Hebrew Jad, and Ashanti IDU, for
number ten. This Id in a most ancient form, as shown by a tablet
in the British Museum,® presents the picture of a double-toothed
comb, a sign of maternity. The Id, with the value of number ten, is
the representative of Khepti and Khemti, the two hands and ten fingers.
The double comb, then, was an image of the two hands, and of the
goddess Khept, or Apt, who in the first, the hippopotamus form, had no
hands, but had four feet. Now the Id sign has an equivalent in Ner,
a foot. So the Kaph (Heb.) is both hand and foot. Hand and
foot are thus a form of Khepti, the latest form of which is Id, the
Hebrew Jad for No. 10 or two hands.
The Id, or hand, will show us in Egyptian how the sign, which is
also connected with Kar, may have a real relationship, as Kar (Eg.)
is the name of the claw, meaning to seize, lay held, or claw hold;
and the claw is an earlier form of the hand.
^ Brugsch, Geog. ii. 76.
2 Seethe Rev. W. Houghton’s paper on the “Picture Origin of the Assyrian
Syllabary,” Trans. Bib. Arch. vol. vi. part ii. p. 454. ® Ibid.
Egyptian Origines in Assyria.
465
Another curious equivalent of Id, is a figure with four knobs.
These correspond to the four feet of the genitrix whose name of Apt
also signifies the four corners of the first celestial circle or square, that
of Khepsh or the Great Bear. The Id in this shape bears the likeness
of the Kam, or comb, of the crocodile’s tail with four points, worn by
the Typhonian genitrix. The same sign signifies power, and Kefa is
power and puissance in person. It likewise expresses the idea of the
throne and seat, and the old goddess was the seat, represented by the
hinder part, the seat or throne being a type of the bearer. It is also
found as place in the Proto-Medic inscriptions of the Akhemenides. IT
(Eg.) is place, and a name of heaven. Finally the character attains
unity, and is an ideograph of ONE. That one is the old genitrix
who was one as the Great Bear, the bearer, and bringer-forth; one
as the seat; one as the place, the uterus ; dual as the two bears, or
the two hands, when the human figure was applied ; fourfold and four-
footed as the hippopotamus of the four quarters ; ten-fingcred, as the
two hands, the equivalent of which was the double comb. The comb is
a reminder that the NiT stillIsears the name of the genitrix as Neith.
There is a meeting-point between Egyptian and Assyrian in the
name of the moon as IDU or ITU, the same as the name of the hand.
Uti, the lunar god, is Taht or Tut, and Tut (Eg.) is a name for the
hand ; Uti or Tahuti (Tut) was the hand (as well as the speech or
Logos of the gods), he being the measurer and weigher, and Uti
has the value of number five. IT (Eg.) means to figure forth with
the hand. This connection of the hand and moon under one name
will enable us to read the typology of Job’s saying,* that if he beheld
the moon walking in brightness and his heart was secretly enticed, he
did not kiss his hand, or n', as the true lunarite would have done.
The moon as iDU was equivalent to the hand, because it re-shaped
its orb of light.
Considerable evidence of common origin might be adduced by
means of the different words derived from the same ideographic
type. Kaf, for the hand, wears down to Su in Akkadian, and Su
in Egyptian is the word for No. 5. Rekh or Lekh (Eg.) means
to know, reckon, keep account: the knowers were the Rekhi. In
Akkadian, LiKKU names the dog and the lion, two types of the
Rekh, or Regulus as the Dog-star and Lion-God.
The cuneiform sign for number ten ^ is a square or wedge-shaped
adaptation of the Egyptian ideograph for ten, formed from the
two hands clasped together and cut off at the wrists.
The ideograph of king used in the Elamite and other texts, was
pronounced ISSEP in Akkadian.
In the hieroglyphics the ideograph of the great, noble, ruler is the
As throne, with the ruler seated. A variant of the same image
reads Sheps or Seps. The Sep likewise is a throne. Another form
* xxxi. 26, 27.
VOL. II.
H H
A Book of the Beginnings.
466
of the name of the throne is the AsEP, Aseb, or As-BuT, the
feminin3 type. The Asep as the throne is the Elamite ISSEP which
as As-sep reads the great throne, the fitting ideograph for the king.
In quoting the As-but as the full form of the royal seat, it
may be noted that the Mandingo negroes designate the house by the
name of “ House-Belly,” the belly-house being the womb, and As
(Eg.) is the house, chamber, abode ; the BUT is the belly, so that As-
but is literally the belly-house or womb, the But or Beth of As, Hes,
Isis, the divine abode.
The particular ideogram which e.xprcsscs the name of Akkad is
formed by doubling that of the verb “BUR," to rise, swell, tumefy.
This is the Egyptian Bur to well, boil, bubble up. Bur-bur denotes
ebullition. Bur-bur (Eg.) means the cap, top, roof, and supreme point
of height, the summit. Ber-Ber, the summits, is a name of Akkad,
and Akhut (Eg.) is the height above the horizon, the place of sunrise
or the resurrection (Khut, the mount of the east).
A cross is the symbol of the old Anu of the Assyrian mythology,
and Annu is the Egyptian place of the crossing and equinox, also of
Anit (Neith) who brings forth the child of the crossing.
Certain emblems of the gods Shamas and Marduk are named
Limazi, rendered Cherubim by Smith. One form of the Hebrew
cherub was the Egyptian Khepr, the beetle (or two beetles) stationed
at the point of recommencement in the solstitial year. Khereb (Eg.)
is the model primeval type, first form and figure of the beginning.
The Assyrian and Babylonian beginning was equinoctial from the
time when the spring equinox was in the Fishes. This is the meaning
of the Fish of Hea and of Cannes. Thus the fish was their Khereb,—
this, in case there is authority for translating the Babylonian
Limazi by the Hebrew cherubim. Rem (Eg.) is the fish, and Asi are
the statues. The fish-statues are pre-eminently the Assyrian types
of beginning instead of the beetles and the bears, or hippopotamus.
The fish was sacred to Marduk who personates the fish of Hea. The
fish (or fishes) is at the point of commencement, the place of the seven
gods in the Assyrian zodiac; Pisces being the sign of the seven great
gods, Rem in Akkadian is a point of beginning which is in the fish,
Rem, or fishes, Rem-rem (Eg.). Therefore it may be inferred that this
beginning in and with the fish is typified by the Limazi, or Rem-asi,
as the fish-statues. The fish is a Khereb in the sense of a primary
type and model figure of the commencement.
The sign “ TAK,” says the Rev. W. Houghton, is a very puzzling
character. It is rendered by the Assyrian Abnu, a stone, although
none of the ancient forms have any likeness to a stone. Now the
Egyptian Abn is a wall, with the usual sign of the inclosure, rampart,
or fortress. Teka is a boundary, and to fix. The god Tekh is the
measurer and limit-fixer of earth and heaven. The Tekht are the masons
and stones for building. May not the Akkadian Tak be explained by
Egyptian Origines in Assyria.
467
the Egyptian Teka and Abn, the sign of a boundary wall, an inclosurc,
or rampart > Ak, Akkadian, to build, with the Egyptian article Tu as
prefix, forms the word “ tak,” which is obviously related to building.
Ak, to build, may not appear in Egyptian as the name for building,
which is At, but we find Akh, to work, to perform. Also one of the
oldest kinds of building was wattling with branches, twigs, and reeds,
and the earlier sign of Ak, to build, as described by Rawlinson,
contains a picture of reed-matting. Matted reeds are wattled or
twisted together, and the idea is conveyed by Ak (Eg.), to twist,
to make a rope or cable, therefore to wattle or make reed-matting as
a primitive kind of building. The Irish TOCIIARS were wattle-work.
It may be noted that the Egyptian ideograph of the wall is the
determinative of Sapti, to construct, and the wall or rampart by name
is Sebti, whilst the Akkadian sign ^ that denotes brick and brick-work
also determines the month Sivan, the month of brick-makdig. In
Akkadian the month Sivan is MUNGA, and in Egyptian Munka (or
Menka) is the name of potter>^ utensils, things made, and the word
means to make, form, work, build. Munga, for the br'ck-making
corresponds to MenkA, for making pottery or other things of earth.
The Assyrian Rabu, a prince, represents the Repa (Eg.), the prince
and heir-apparent of the throne of Ra. The Rabu was represented
by a sceptre, a stafif, or a beam of wood. Standing by itself, says
Professor Sayce, the sign would be the sceptre carried by the prince,
and hence the prince himself- So in the hieroglyphics the Kherp
is both the prince, his majesty, and the sceptre of his authority, and
this Kherp is a form of the Rep or Repa, the prince, or branch.
In an archaic Babylonian form a hand is added to show that the
staff-sceptre was carried in the hand. So in the hierogl}’phics the
Ser for chief ruler, denoted by the hand holding the wooden Pet
sceptre, is the determinative of Ser, the chief one, the Kherp ; and
Ser is a worn dowm form of User and Keser, or Khuser.
Kheb, Kefa, or Kufa, is the name of the genitrix as the enceinte
bearer of the child represented by the water-horse. This type, like
those of the cow, fish, and frog, was adopted before boats were used
to cross the waters. Ta-urt, a name of the northern Kefa, is the
chariot when this was the womb. Khept wears down into Aft, another
name of the bearer, as the hippopotamus. Teb is also one of her
names.
When boats were built we find the earliest type-names were derived
from the ancient genitrix. The Kabni (Eg.) is a vessel, a ship, the
Cabin of the English vessel. The Ubo in Ibu, and Evu in Adampe,
is a canoe; the Kpero, African Kiambo, a canoe; Cabarr, Scotch,
a lighter; Cayvar, English, a kind of ship ; Keffer, German, a
light boat. From Teb comes the Teba or Ark, and the Tub, an
English name for an old ship; the Tavio, Fiji, part of a canoe;
’ Sayce, No. 507. - Trans. Society Bib. Arch. vol. vi. part ii. p. 479.
II II 2
468 A Book of the Beginnings.
Tapa, Hindustani, a kind of boat; Tabo, Portuguese, a ship. Ship
and skiff are forms of the name of Kheb; and one of the most
primitive boats, was the womb-shaped skiff still used on the lower
Tigris and Euphrates, found depicted on ancient Assyrian sculptures.
This round hive-like vessel is called the “ Kefa,” and still retains
the name of the first bearer of the waters,
“ Enclosed in a box ” is given on the tablets as the equivalent of
“ Nu-U-HU,” This, says the translator, will afford us a new meaning
for the name of Noah, and perhaps the derivation of the word,^
Unfortunately for the suggestion, this enclosure of Noah, according
to the hieroglyphics, might have been Nnuh, a rope-noose, to twist
and tie, as this is one of the signs of enclosing, and is really a form
of the ark itself, a determinative of ark, to surround, envelop,
enclose, to appoint a limit, fix by decree, the end of a period. The
noose of Taurt was, so to say, the first form of the ark enclosure.
This enclosure of Noah (or NuM) may also be a water-vase, can, or
khen, a house, or a box even, with which the god Num’s name is written
as a phonetic Nu, ideographic Num,^ The meaning of Nu-U-HU does
not start from the box interpreted by the ark of Noah, But more of
this when we come to the Deluge,
In the deluge mythos one of the birds sent out of the ark, rendered
the raven, is named “A-RI-BI.” Ribi is identical with Rav in Raven.
The original of both may be found in the phoenix bird, a determina¬
tive of Repa or Repat. The phoenix Repa, Ribi, or raven, is the
type of the cycle repeated by one period passing or transforming into
another, represented by the consuming phoenix or Repa re-arising
from its own ashes. The Bennu-Osiris was a form of the phoenix of
the year, the symbolical bird of return and renewal. Such is the
nature of the Ribi or Repa wherever found.
The scarabaeus that rolled up its seed in excrement, and was taken
by the Egyptians for a type of the Creator, may be seen in the drawings
from the tombs of Biban-el-Muluk busily employed in seizing the seed
as it issues from the source, and transforming it into living souls. Thus
Khepr the Creator, as generator, is pictured as the “ seizer of seed.”
The earliest form of the sign of Cancer in Egyptian zodiacs is the
beetle, the emblem of Khepr-Ra, who, at Biban-el-Muluk is pour-
trayed as the seizer of seed ; Khepr in the abraded form of Ker
means to seize with the claws, as did the scarab.
Now the Akkadian name of the month Tammuz (June) is Su-KUL-
NA, “ Seizer of Seed,” and its zodiacal sign is Cancer, the Scarab
Khepr of the Egyptians. The seizer of seed then, in the occult
sense, who is pourtrayed in the zodiac as the beetle, is reproduced by
the Akkadian name of the month, Su-KUL-NA,
The year in the Aramaic-Akkadian calendar began with the
’ Smith, “Chaldean Account of the Deluge,” Trafis. Society Bib. Arch, vol. iii.
P- 59 •• '•* Lep. Denk. iv. 70, f.
Egyptian Okigines in Assyria.
469
month NiSANNU, the month of the equinox, the crossing and coming
out of Annu, when the sun left the fish-sign of An, the place of the
Babylonian seven great gods. Nas (Eg.) corresponds to the Assyrian
Nisu for up-lifting, up-rising; the NuSA being a pedestal for
elevating. Nas also means “ out of,” and as the year began with the
sun’s up-rising out of Annu, this seems to be the likeliest origin
for the name of the month Nisannu. The names for the month of
July (roughly) and January in this calendar are Abu and Sabahu
(Aramaic, Ab and Sebat), and the names point to their having been
the first and seventh months of a year corresponding to the Egyptian
sacred year which began with the month Taht (July 20), a Sothic year
preceding the solar with the commencement at the vernal equinox.
In the inscription of Khorsabad, the king relates that he has placed
between the doors of the temple four KUBUR on NiRGALLi; “ towards
the four celestial regions I turned their front.” The twin-lions of the
horizon, the Rehiu or Ruti are an Egyptian type ; they supported the
sun at the equinoctial level. The four Kubur are a form of the four
Kabari, the four companions of the four quarters. The Keb (Eg.) is
a lord of the angle; Kab is the corner; Ari denotes the com¬
panions, guards, keepers; the four Kabari were the genii of the four
quarters, ape-headed, jackal-headed, bird-headed, and human-headed.
M. Oppert describes the passage on the NiRGALLU as very difficult,
and says the “Name of Nergal does not interfere with the object.”^
The Gallu, in Assyrian, are a class of evil spirits. Nir (Eg.) means
victory and to vanquish. The Nirgallu were probably typical of
victory over evil spirits. One of Nirgal’s types was the cock, a
bird of dawn, at whose warning crow the evil spirits were supposed
to vanish. The Egyptian Nir (Nar) is a vulture, as the sign of
victory or vanquishing.
It is said of evil spirits, or demons, that they devour men like
“ Kimi.” This word is rendered in Akkadian by Ku. These Ku,
or Kimi, have been translated sparrows, but the Khemi of the
hieroglyphics is a quail, and this is probably the Kimi of the
tablets. The Khu is another hieroglyphic bird of return, though
different from the quail. The hieroglyphic Khu is the symbol of
a spirit. It was a bird of passage and periodic return, and, therefore,
of prophecy. Nam (Eg.) means to announce and proclaim. The
Akkadians had their Nam-Khu, the foretelling or prophet-bird,
supposed to be a species of swallow.
In the deluge tablet the word RUKI is an epithet applied to
Xisuthrus, as denizen of that other world to which he has gone.
• Ruki has been rendered “remote.” Xisuthrus had emigrated to a
country where he dwells in the company of the gods. He is in spirit-
world, and in Egyptian Rukh is the pure soul; the RUKIII are the
holy spirits, the wise and pure intelligences, whether here or in
* Records of the Pasty ix. 19.
470
A Book of the Beginnings.
spirit-world. The Rukhi, as pure spirits, are shown to be immortal
by the phoenix sign of resurrection, and Xisuthrus as a RUKI, is
considered to be one of these.
In the Creation legends two kinds of beings are spoken of, called
the Admi and Sarku. The one are a people of darkness, the
other of light. Both are entirely mythical, and neither is ethnological,
therefore we need not enter into the discussion of the light and
dark races on human grounds. The dark people are also called
Nisi-zalmat-Kakkadi. In one of the Syllabaries, says Mr.
Boscawcn, we find the ideograph for corpse, “ Pagru,” accompanied
by the signs for black, and rendered in the Assyrian by Adamatu,
and in the later inscriptions we find Admu used for men instead of
the ordinary word Nisu;^ again, the same sign occurs accompanied
by the ideograph for white, and is rendered by the Assyrian Sarku,
a word meaning light. In the Kutha tablet, says the same writer,
which contains the earliest of all the Creation legends, there is a curious
use of two different words for men who are placed in opposition to
one another, as though indicating a similar difference to that in the
case of the Admi and Sarku. In one instance they are men with
the bodies of birds of the field, and human beings with the faces of
ravens. Here, the imagery, being Egyptian, concerns us. P'or these
are imaged according to the typical birds of light and darkness,
of life and death, of the upper and the under world. “ I went
in as a hawk ; I came out as a pheenix,” expresses the typical
transformation in the Ritual. The hawk, the bird of light, belongs
to the ascending sun or spirits of light. The phoenix or nycticorax
is a bird of darkness; with us it is the owl. This is represented by
the black bird of night, the raven. Khu (Eg.) is light, spirit, the
bird of light and spirit. Sar, as in Assyrian, denotes the chief or
head. The Sar-Khu would be the chief spirits. The raven and the
corpse ideograph equate with the black doll-symbol, not of death
but of the shades below, or of life in the shades, which is a variant
of the tie, the symbol of life in the light.
Atum alone amongst the gods has the black doll image for one of
his signs. He is the great god of the dark, and judge of the dead
in the nether world. It has now to be suggested that the Admi, the
dark beings, and the raven-headed, belong to the realm of Atum, the
sun of the Hades; and that the Sarku, the other bird-headed people,
are the children of light, as in the Egyptian mythology. The sun-
god, Tammuz, is identical with Atum, through Adonis, the sun who
descends into the lower world, where he is sought for by Ishtar.
Atum was the earlier Aten or Adon, the child of the mother, who
became the creative father of a later worship, and as such is the pro¬
genitor of the Admi, or Adamic race of mythical beings, the men of
^ In Persian, also, Admi signifies man, HOMO; Adam, in Lughman ; Adam,
Curali (Lesgian); Adma, Adaiel.
Egyptian Origines in Assyria.
471
earth (the red earth), as the earth is a form of the lower of two
heavens, or the mid-most of three regions.
In the Akkadian cuneiform the ideographic sign which renders the
idea of god and heaven is a star. The star in Egypt is a hieroglyphic
of heaven as the Tep. Tep is the upper, the southern heaven, and
the lower heaven is theTept or Tcpht. This modifies into Tuaut, and
is written with the star for Tua or Tep. The night-heaven is the
lower of two, the Tepht; hence the sign of the star has the value of
Tep, the heaven, determined by the duplicative T for Tepht and Tuaut.
IJn, the period, the hour, is written with a star. So the year was
signified by a star, the star Sebti or Sothis, the dual of Seb, the
duplicator of time.
An early figure of the zodiac was that of the human body, the
head being in the sign where the sun rose at the time of the spring
equinox; the feet in the sign preceding. The head of Osiris, whose
body was represented as divided into various parts, was supposed
to be in Abtu, the point of commencement in the circle. This
human image of the zodiac will explain the expressions employed
in the astronomical and astrological tablets of Babylon, such as
“ from the first day of Nisan to the thirtieth day of Ve-Adar, head-
and-tail completely, such a one lives,” or ” head-and-tail to head-and-
tail completely, so-and-so goes to destruction ; ” ^ this, like the human
type of the zodiac, being a figure of totality.'^
In the Babylonian creation Anu is said to select certain stars as
measuring stars, and regulators of time and period called “period
stars.” A list of seven of these is given ® named the “ Measures.”
The proper name is Tamsil and the determinative denotes a sheep
or flock. These were the shepherding stars of the celestial flock.
Sil, or Ser (Eg.), means to regulate, dispose, arrange, be at the head.
The Ser is also the name of the builder’s measuring-line. The guiding-
stars and time-keepers were known by the name of the Disposers.
Tam, in Akkadian, is a day, but the word Tamsil is the Amsil formed
with the T prefix, and T-am is the equivalent of Am-t (Eg.). Am
is written with the cross sign, and is a figure of crossing, like Tek of
the Tekani (Decani), or stars that crossed every ten days. Amt
means in the middle of, that is, in the mid-heaven, the centre at the
moment of culmination, the transit or crossing. In the calendar
of astronomical observations found in the royal tombs of the
twentieth dynasty, the crossing stars are described in seven different
positions pourtrayed by means of the human figure, thus;—i. left
shoulder; 2. left ear; 3. left eye; 4. in the middle; 5. right eye;
* Bib. Arch. vol. iii. part i. p. 161.
“ Possibly this type of head-and-tail was also illustrated in the transfer of
aulhority, when the English father presented his son-in-law with one of his
daughter’s shoes on the wedding-day, and the husband struck the wife a blow on
the head with the shoe, showing that she was his, head-and-foot, or completely.^
a W. A. I. 57.
472 A Book of the Beginnings.
6. right ear; 7. right shoulder. This chart of the seven positions,
and measure of seven degrees, will probably be found to be con¬
nected with the Akkadian Tamsil, and the seven measures of starry
time. The first Tamsil, whether as constellation or crossing-stars,
were the seven stars of Ursa Major, the seven of the Chinese bushel
measure, and the seven in number still dominates in the measure by
seven vertical lines being drawn to determine the passage of the stars.^
As so often iterated, for the sake of saving the reader the trouble of
continual cross reference, the Great Bear constellation was depicted
as the Typhonian goddess of gestation, the hippopotamus, one of
whose names is Teb. The star Dubhe, in the Great Bear, still preserves
the name of Teb or Typhon in heaven. Also Tabi is an Egyptian
name of the bear. The Assyrian name of the bear is Dabu, and this
is applied to the constellation Kakabu Dabi, the star of the Bear.
But the difficulty of Assyriologists has been to determine the nature of
the animal when the name was used. For instance, the word Sakh
is the Akkadian equivalent for the Assyrian Dabu, and one translator
finds the name to be more appropriate to the hippopotamus than to
the bear; another doubtfully suggests the beaver, and each without
reference to those Egyptian things which determine the names. The
Teb was the hippopotamus of Egypt, and the name was afterwards
given to the bear, or rather the bear followed the water-horse as the
image of the bearing mother, Teb. The Akkadian name of the bear is
Sakh, and in Egyptian Sakh denotes the illuminator and enlightener.
Sahu (Sakhu) also means to perambulate, go round, a revolving group
of stars. Orion, for instance, is a SAhu or Sakhu. But the seven
stars constituted the first SakHU. These, with Sirius added, are the
eight signified by the eight-pointed star of Sut as before explained.
In Egyptian the number seven in one form is written SEFEKH, in
another Sekhef. My own conclusion is that these resolve into Sef
or Kef with the value of number five, or the hand, which with the
terminal ti signifies number seven, as Sebti, Hepti or Khepti, and
that the name of the goddess Seven (read Sefekh) really denotes the
secondary form of Sef or Khef, needing the two horns or tongues, as
the TI to make the full sign of number seven.
Skhef will deposit both Sef and Khef as types for number seven ;
Skhef and Sefkh will modify and meet in Sekhu with the passing
of f into u. Here alone, in Egyptian, do we unearth a root or type-
word for a particular form of the Seven found in SCHUH, Norway
Gipsy ; SiK, Arago, (Papuan); TSOOK, Skwali; Tseek-WAH, Skitte-
gats ; Huisca, Guajiquiro ; Shakoee, Yankton (Sioux); ShaHKO,
Winebago; Shakopi, Dacotah; Seigbe, Khotovzi (Yeniseian);
Sqwithi, Mingrelian ; S’kit, Lazic; ISGWlT, Suanic; S’wiDI,
Georgian; Targumic, Zgtha (NriJr), synonymous with Gaish for a
group of (Seven >) stars ; Seacht, Irish ; Seachd, Scotch ; Shiaght,
* See Calendar and Diagram, Renouf, £tl>. Arch. vol. ii. part ii.
Egyptian Origines in Assyria. 473
Manx, which latter modify into Seyth, Cornish, and Saitii, Welsh.
Skhf then is probably the older form of Sakhu and Sahu, the con¬
stellation which is identified by the Akkadian Sakh as the seven
stars or the sevenfold-star of the Bear. Nor is this the only
form of the seven or seventh to be found under the name, for
Sakus was the Assyrian Kaivanu, the Hebrew |V3 Kivan, the star
of Israel which has been mixed up with the male Saturn ; Lubatu
Sakus being a title of Saturn. Sakus as the planet Seven agrees
with this derivation of Sakh for the seven stars, whilst the seven and
seventh of Sakhu and Sakus afford good evidence that the earlier
typical Sakhu or Sdhu (Eg.) was the constellation of seven stars, and
that all these are forms of the word Skiif for number seven.
The Bear is also named Sakh-Khussu, in Assyrian Russu. In
Egyptian Khus means the turner back or returning one, and RUS
signifies to rise up, watch, and be vigilant. The seven stars of the
Bear were the earliest revolvers and watchers, the illuminators of the
mind’s eye of the first observers. The Bear is likewise designated, in
Akkadian, Sakh-Sika. Sika (Eg.) means to drag and draw with the
leg for determinative, and the Bear is the constellation of the hinder
thigh. Sika (Eg.) is also the plough, another name of the same con¬
stellation. Further, the Bear is called Sakh-Maganna, and Magan
or Makan has been identified as Egypt, or the ship-region. The Bear
of Egypt is the hippopotamus, the Egyptian type of the goddess of
the seven stars. The pregnant hippopotamus, the bearer of the
waters, was the primordial ark ; she was Teb, the living Teba ;
before boats were built she was the ship of the north.
Ma-Khan (Eg.) means the bearer of the waters, and when the
Egyptians could build a boat they named it the Makhan, from Ma,
water (or the mother), and Khan, to carry, bear, transport, navigate.
The Makhennu is the boat of souls, and the primordial image of this
in heaven was the group of seven stars, whose Khenit or sailors were
the seven Kabiri, of the Sakh-Maganna, the bearer as the Bear. The
proof of this is furnished by the seven spirits of the Great Bear
being called the planks in the boat of souls, which is the Makhennu.
The mundane type of the boat appears in the Magana (Tasmanian),
the name of the Mons Veneris or uterus, the primordial Makhen
as the boat of the living. In the Kiwomi and Coehetimi dialects
Maichana is the name for number seven, which illustrates the
interchange of the original type-names. In the same way Maganna
as the name of Egypt equates with Khebt which also has the value of
number seven, from Khep the hand, and Tl,two, whence Hepti for No. 7.
In the Chaldean creation it is said of the god “ He made the
year into quarters,” and the word for quarters is Mizrata, sometimes
written MiZRITI ; the etymology is uncertain. Mest (Eg.) represents
the Hebrew MiTZ in Mitzraim, and is the birthplace; ret or rat is to
repeat, be repeated, several. Mest-RAT yields the divisions of the
474
A Book of the Beginnings.
birthplace, and these were the four quarters. Mazzaroth then is first-
named from the birthplace of the beginning, formed of the four
quarters of the Great Bear, where we find the star Mizar in the tail or
Mest-ru. Moreover the Hebrew terminal in miTD represents the Aft
(Eg.) of the four quarters, and Mitzr-aft is the Mitzr of the four quarters,
which belonged either to the constellation or the circle of the Great
Bear before Mazzaroth had been extended to the circle of the signs
and the four quarters of the solar zodiac. The moon is said to
complete its hours (make its dual lunation) in Arbati MiZRlTl, or
four quarters.'* The division of the circle of the constellation into
quarters is marked in the UMAZZIR for “ HE divided ” the year into
the twelve months. The Maz-arta, a watch, was then derived from the
division of the night or circle of the stars into quarters. A Watch
was a piece of time long before it was a timepiece.
In one of the twelve romances of mythology, as the Assyrian
version of the ancient legends may be termed, in the sixth tablet of
the story of Izdubar, the god Anu is described as creating a Bull
at the request of Ishtar, who is desirous of being revenged on the
solar hero who resisted her blandishments. Ishtar with her two
attendants (a form of the two divine sisters) leads the bull against the
city of Erech. With this bull Izdubar and his companion Heabani
struggle; Heabani holding it by the head and tail, while Izdubar
pierces the animal with his sword. This subject is represented on the
cylinders where we see the god or hero fighting with the bull.
Sometimes two persons are seen in conflict with two bull-beings, and
these two bulls correspond to the double-headed bull of Egypt, whose
mythology will help us here as elsewhere.
The bull, like the crocodile of the west, was made into an image of
the swallower, the mouth of Hades, the Kr-p-Ru, Kherp-ru, or Kerberus.
The earth that swallows up the sun and the souls in the west is described
in certain passages of the Book of Hades as a two-headed bull which
swallowed them in the west to reproduce them in the east.^ “ Honour
to the soul which was swallowed by the double bull,” says the same
text, “ the god (Ra) rests in what he has created.” The mummies
standing waiting in their porch cry to the sun-god, “ Open the
earth! Traverse Hades and sky! Dissipate our darkness! O Ra,
come to us! The earth is open to Ra.” The swallowing earth
being typified by the bull will serve to explain the subject of Mithras
slaying the bull, which it was impossible to read until we knew what
it was the bull represented. The bull being also a well-known
symbol of the sun, and Mithras a solar god, it was impossible to see
how Mithras, the sun personified, could be slaying the sun. The
Egyptian symbolism explains both the Assyrian and the Mithraic.
The sun is in Scorpio,^ but he enters the underworld as the destined
' Bib. Arch. vol. v. part ii. pp. 438-440. ■ PI. 2 ; 3, C.
® Mithraic monuments according to Hyde. Drummond, pi. 13.
Egyptian Origines in Assyria.
475
conqueror of the devouring Earth, or comes into conflict with the bull.
The great mountain of Mul-Gclal, the glory of the mountains, the
mountain of the west where the sun set, is said in an Akkadian
inscription ^ to lie like a buffalo in repose. That will serve for an
image of the bull, the earlier cow of the west, or crocodile, or whale-
In the Akkadian magical texts the gate of Hades is kept by the bull
who is invoked, “Oh bull, very great bull, which opens to the interior.
The entrance to the tomb is thy act; the lady with the magic wand ^
—Nin-gis-zida, a title of the goddess Nin-ki-gal—fashioned thee for
eternity.” The station is at the boundaries, the limits which fi.x the
division between heaven and earth, where the sun entered the under¬
world of the souls, the mouth of the swallower, whether considered
as an animal, a fish, or the gaping grave.
A passage is quoted by M. Lenormant from the inscriptions to
this eflect, “afterwards they lead the bull into the Bit-l\lummutu,”
with the remark, “ It seems to me that it is connected with the word
mummu, chaos, Hebrew nono, confusion ; it would then be the abode
of confusion, the state of chaos, which is a very suitable name for
the gloomy and infernal region.” ® But as the Akkadian name of
Hades, Gi-umuna, is identical with the Egyptian Ki-amen, the hidden
land of the interior, and as the Mamit can be identified as the
mummy-type, the Hebrew niDD, it seems more probable that the Bit-
Mummutu is the house of the dead, who are called the Mum (or
mummies) in Egyptian. Also the Mum or Mam (Eg.), a name for
the crossing or passage, precedes the form of Am for the west or
mouth of the Ament. The Bull is a personification of the swallowing
earth, hence an emblem at the gate of the mummy-house of Hades.
A curious figure is mentioned on the tablets and called the
Assinnu. In the descent of Ishtar to Hades the god Hea
creates a sort of phantom figure, or he takes the figure “ AssiNNU,”
breathes life into it, and sends it on an errand to Hades. Talbot
rendered the Assinnu by the figure of a man of clay, Lenormant
by the “phantom of a black man.” ^ But the Assinnu is com¬
paratively common. We have it in the English SciN of the dead,
a phantom; also SwYN in Welsh, as a charm ; ZONA, Cornish,
to charm; the TSEEN, Chinese, a demon; the Asna, Sanskrit, a
demon; Aasan or USUN, Arabic, a typical image or idol; SONA,
Biafada (African), an idol or sacred image; and ZiNEY, Wolof
(African), for the devil. The hieroglyphics will show us the cha¬
racter, shape, and colour of the image. SSENU means a typical
figure. San is an image, and the word signifies to charm, preserve,
and save. Ssenu and Sena mean to breathe, and the SSENU is an
image of breath. Possibly the As.syrian As-sinnu includes the As
(Eg.) as statue or type, and Sena for breath or breathing. The
^ W. A. I. iv. 27, 2. - Lenormant, Chaldean Magic, p. 171, Eng. Tr.
^ Chaldean Magic, p. 170. Records, vol. i. p. 147 ; Chaldean Magic, p. 43.
476
A Book of the Beginnings.
Sennu itself is a black statue, and as an image of breath or a breathing
image it is a variant of the noose sign of life. The Assinnu was black;
it is called Namir and Khamir. Na is coloured or black in Egyptian.
The Na people, or Nahsi, are negroid, and Kham is also black.
The black Assinnu then is identical with the black doll of the hiero¬
glyphics, which is an image of life in the underworld, or, as we say,
of death, the shadow of life, hence its blackness. The Sennu is
pourtrayed by the side of Atum, the god of the lower world, who
equates with Hea in the male solar triad.
On the death of a righteous man they " bring a Khisibta from
the heavenly treasury; they bring a SiSBU from their lofty store¬
house ; into the precious Khisibta they pour bright liquor. That
righteous man, may he now rise on high! May he be bright
as that SiSBU ; like pure silver may his garment be shining white.” ^
The SiSBU agrees with the SSHEBA (Eg.), a life-giving image, the
mummy-figure which was carried round at the feast when the
guests were told to look on it as the type of immortality, and
rejoice because they also were immortal. Sesh (Eg.) means to
pass, and BA is to be or become a soul, hence the SSHEB. KHIS¬
IBTA renders the Egyptian Khesbet for blue, the lapis lazuli symbol
of heaven and of eternal truth. Khesbet or Khisba is lapis
lazuli, the hard blue stone and image of solid heaven, the throne of
Ra in the highest heaven, like the Hebrew “paved work of a sapphire
stone, as it were the body of heaven in its clearness.” This was
the foundation-stone of the other world, the stepping-stone of the
southern height at the threshold of the door of heaven.
A variant of Khesbet for lapis lazuli is Khebst (Eg.). The
true lapis lazuli was the Khesbet-MA ; the Khebst was inferior,
artificial, made of earth. In the inscription of Khorsabad, the king
says he placed the DuNU (offerings, tributes) or tablets, some of
which were Khibsti, made of earth.^ On these he wrote the glory
of the gods. This was the unreal (Kheb, false) lapis lazuli referred
to in the Ritual.
Assyriologists have found a mysterious sacred image, mentioned
on the tablets, called the “ Mamit ” or “ Mamitu,” the nature of
which has caused much perplexity. It is spoken of as a shape of
salvation descending from the midst of the heavenly abyss, the
“Mamit, Mamit, treasure which passeth not away.” It imaged “the
one deity who never fails or passes away.” Covenants were ap¬
parently sworn and pledges taken on the Mamit. It was placed as
is the cross in the hands of the dying to drive away evil spirits,® but
what the image was is unknown. “ It was certainly some great
mystery, but of what nature has not yet been explained.” An oath
taken on the Mamit was equivalent to the English “corporal oath,”
\ Records of the Pasty iii. 135. Talbot. - Records of the Past, vol. ix. 18.
^ Talbot, Bib. Arch. vol. iii. part ii. p. 433.
Egyptian Origines in Assyria.
47'7
which, according to Paley, meant an oath taken on the CORPORALE
or linen cloth which surrounded the sacred host, the CORPUS DOMINI
or mummy of the Lord ; and to become perjured by breaking the
oath is, in English, to be Mam-Sworn.
The Egyptian mummy figure was the type of the Karast, the
embalmed corpse of the dead, and in another aspect an image of
the resurrection. The Assyrians had their CORPORATE or corpse-
cloth, and in one of the magical charms instructions are given to take
a white cloth and cover the Mamit with it, and then place the Mamit
in the sick man’s right hand ; a black cloth is to be wrapped round
the sick man’s left hand—the white and black cloth still preserved
in the English pall—and then all the evil spirits and the sins which
he has committed will quit their hold of him ; it is said to be a
mystery that God and man are unable to explain. So in the Ritual
we read, “ Inexplicable is the Sem-Sem, it is the greatest of secrets,” ^
and this relates to the re-genesis for the next life which was typified
by the mummy image. Sem-Sem is the equivalent of Shebti the
duplicated image (Sem). The relation of the Mamit to the dead is
suggested by the name and office of the Assyrian divinity Mamitu,
the goddess of fate, who is the determiner of death.
The hieroglyphics will help us as usual, for the Mamit belongs to
Egypt, and the name may be derived in one of two ways. Ma (Eg.)
denotes the likeness, and Mat is dead : the Ma-mat is thus the image
in death, or mummy-type. The Egyptian name of the mummy is Mum,
the dead. “ It ” means to figure forth, picture, image, typify. This
“ It ” is a reduced form of Kheft, the image itself, and Sheft, to
fashion. Mum-it or Mum-ta renders the image or type of the dead ;
the present image of the life that is past, the symbol of saving, or being
preserved on a physical plane and thence an eschatological emblem of
salvation for the soul. ITI (Ass.) means a thing which supports and
upholds as did the Mamit-type in death. In Egyptian, the word
Mamit would also read literally the dead in heaven (It) ; the Mum
being transformed into a spiritual body. In the Ritual the dead or
the truly living—for the evil alone are the dead—are called mummies,
just as are the dead on earth. Mam, in Hebrew, to be lacking,
deficient, agrees with the Egyptian Mum, for the dead ; the terminal
ni or niK denotes the sign of recognition, and the is the name for
the corpse as the image of the dead, and the state of lying dead.^
This is an equivalent for the Assyrian Mamit.
Mampus in Malayan means the dead, and Mum (Eg.) is repre¬
sented (by permutation) in Swahili by Mfu, a dead person ; by Mba
in Nso, and Mpambe in Marauri, for an idol or divinity. In this
relationship the root Mm makes very touching revelations in the
Maori tongue where the Egyptian Mum for pitch is found in Mimiha,
bitumen, with which the Mum or dead were mummified. MlMlTl
^ Ch. XV. 2 Ez. xxviii. 8.
47^ A Book of the Beginnings.
means dried up or desiccated. Memeha is to be dissolved, to pass
away. Momoe is keeping the eyes closed, and being constantly
drowsy ; Moemoea, means to dream ; Mamao, to be afar off, very
distant; and Mamae denotes the beginning of feeling in pain.
The word Mamit came to denote a curse and signify a form of
incantation, but this was on account of the Mamit, as thing and type
being an image of the dead and token of the hereafter, to which an
appeal was made in consecration or execration, blessing, cursing or
in covenanting.
The practice of embalming the dead with such perfection as in
Egypt necessitates an immense past. It originated in a desire to
retain the likeness of life in death, and is at the origin of what is
termed ancestor-worship, the true ancestor being, as before suggested,
the body or mummy. The cult, as interpreted by Egyptian thought
and imagery, does not imply the worship of father and mother or the
ancestors of the race so much as the setting up of the Alter Ego or
other self. The Sheb-image is the figure or shape of the embalmed
dead, and Shebti means the double or duplicate of self.
The Sheb or SllEBTl, the sepulchral shape or likeness, may be
followed universally in language under these names. In Zulu Kaffir,
SOBI means the likeness ; Shabi, in Hindustani; the Shape in Eng¬
lish, a picture or likeness; Havel, Cornish ; Efel, Welsh, denote the
likeness. It was the likeness in death, and in Irish, Sab, Esbha, and
lOBADH are names of death ; Shabim in Arabic, is death ; Seben in
.^thiopic ; Sebin, Chaldee. The Sav, Hindustani, is the dead body,
the corpse or mummy. The Sheb image is represented by the OziBO,
African Igu, an idol ; ISIAFA, Abadsa, idol. ISAF, Arabic, an image to
which sacrifices were offered in front of the Kaaba ; the Azab, Hebrew,
idols; Sabaru (Akk.), an image. In Fijian the Sava is a god’s
house, and the Sauvatu, a stone set up or marked as a sign of Tapu.
In Persian the SiPAD is an angel, and the Arabic Sabihat are the
souls of the faithful. Zeppel, Circassian, signifies eternal. The
Sheb image was a teacher of the eternal, and in Sanskrit the spiritual
teacher is an ISHVA. Abtu (Eg.), the likeness, is a modified form of
Shebtu, and the Dahome Ofodu is an idol or divinity. Abadi, Swahili,
means always ; Ebedi, Turkish, eternal, everlasting ; Abid, Arabic,
perpetual; Abad, Malayan, eternity. When this type of transforma¬
tion and continuity was carried round at the Egyptian carousal, they
drank healths, as it were, to the image of their other selves in spirit-
life, their double, and toasted each other to their immortality.
In Assyrian, Sheber or SiPAR means to send a heavenly message,
and the Mamit is the Shep or Sheb, an image of life to come, a life-
giving image ; it is called an embodied messenger of heaven. The
Mamit is also called the “ Sapar SA SIMA LA LIKRI Sakba MamiTA,” ^
rendered “ the jewel whose price cannot be valued is the Sakba,
* Talbot, Bib. Arch. vol. ii. part i. p. 42.
Egyptian Origines in Assyria.
479
otherwise called the Mamita.” Again, it is called the “ Sakba !
Sakba, jewel ne’er departing!” That is the Egyptian SiiEB in the
earlier form of Skab, determined by the same mummy-type. Skab
means the double, like Shebti, or to double and reflect, h'om Kab,
double, with the causative prefix S.
Another Akkadian name for the Mamit is “ Nambaru,” which
read by the Egyptian Nam, the second, and Pru, appearance or
manifestation, shows the application to another, renewed (nam) life.
Baru in Assyrian means half, answering to Par, one-half of the
solar house. So read, Nam-baru would indicate the other half or
the second life. The Mamit is also called “ Salmitu,” Salam being
to save ; the Itu as in Mamitu remains to express the image or s'gn of
upholding and saving. Still another Akkadian name is the Nam-
NIRU. Niru (Eg.) signifies victory, and to vanquish ; Nam means to
accompany and guide. So Anup (Eg.) was tJie companion and
guide of souls. “A concealed wanderer he passes through the land.” *
The An (Eg.) are the wanderers. In this sense Anup is the
guide of the wanderers who threaded the unknown ways of the dark,
the underworld, and reappeared in heaven. The next guide was
Taht. Here it is the human image of the second life. This agrees
with the nature of the figure held in the hands of the sick and dying,
as the Cross of Christ has so often been clasped for a visible and
tangible object of adoration and faith. The God who could be
clutched in the death-grasp was a Saviour indeed, and the Mamit
type, the Karast, was the risen Christ of the ancient religion. This
type of immortality was the one God with a message for men beyond
those of the time-reckoners, the stars, moon, and sun, and in the
Akkadian hymns it is called the Only God. In clutching the Mamit
the dying were going by touch, and laying hold of the god Touch.
Now the image of this god is the oldest form of the type afterwards
modified in the mummy set upright, or laid out full length. It is a
sitting figure, similar to that of the Palaeolithic men in the burial of
their dead ; whereas the Mummy represents the dead stretched out
at full-length.
For the mummy Eidolon is connected with the god Sa, Ka, or Kak,
called Touch. Kak is our “ Chache blind man,” who proceeds by the
sense of touch in his dark condition. So Kak went through the
underworld like the “ Blind Horus.” The god Kak was the completer
of the circle through the underworld; he cabled or bridged the waters
through the “ bend of the great void,” and the Ka image and type of
personal identity was represented by the mummy figure as the god of
Touch, the god to touch, the deity of the dark who was clung to
in the darkness of death, the human image or Ka being moulded after
the type of the sun out of sight.
Sa is a modified name of the mummy, as well as the deity called
* Hymn of Tahtmes.
480
A Book of the Beginnings.
Touch ; also the Sa is an amulet or talisman, and signifies protection
and aid. Sa is an Egyptian name for the soul. This shows the
Mamit, as Sa, was used for a charm or amulet in Egypt, an image of
the personal identity, palpable, and appealing to the sense of TOUCH
or feeling in the physical sense, “ true as touch,” as we find it to have
been in Akkad. Sem-Sem (Eg.), the mystery of the re-genesis, also
means Touch.
The god was also eaten. Kaka (Kak, Ka, or Sa) signifies to eat,
and names the divinity that could be touched and eaten as a primitive
method of taking possession in a double sense. The mummy image
represented the Corpus Domini of the Egyptians, the Karast or
Christ of their creed ; the corpse of flesh and type of spirit in one, as
expressed by the Latin Corpus ; "hence it was the Shebti or double. In
presence of this image their feasts became sacramental, eucharistic,
and the Greek name for the sacrament is derived from the Karast.
In Icelandic the Coipus Domini is the HUSL, and to HOUSEL is to
^\vo \}cio Corpus Domini ox sz.zxdsoovX of the supper. In English the
Housle, in Scotch the HOOZLE or OuSEL, is the sacrament of the
eucharist, and this is administered in the act of houseling. In Egyp¬
tian Hus is to celebrate, and the word is related to a purification which
is intimately connected with the doctrine of the bloody sacrifice be¬
longing to the ancient cult. USHA means to feed, and to doctor or
heal; whilst USHT signifies propitiation, absolution, and acquittal, the
exact equivalent of being OUSELED or HOUSELED. In Mantshu
Tartar HiSALAMBi denotes the custom of making the libation and
pouring out of wine in presence of the corpse. These things have to
be traced beyond their reappearance in Greece and Rome for us to
ascertain anything of their origines.
In the Assyrian library or collection of sacred books, a catalogue of
which has been found, the Kan-Mamiti followed the Book of the soul’s
descent into the Hades. This answers to the first chapter of the
Ritual. What is commonly called the Book of the Dead is the Book
of the Mummy. The name both of the dead and the mummy is Mum.
One form of the mummy figure is the Tat image, and amongst the
first words spoken by the deceased on entering the underworld on his
way to join the companions of Osiris are words of exultation that he
preserves his identity. On the day of his funeral he proclaims that
he is Tat, or the Tat which when interpreted means that he retains
his image, his mummy, still intact, and is a type of the eternal (Tat),
and represents in spirit that persistence of type sought to be made
permanent above ground by embalmment of the body and binding it up
with a linen bandage at times one thousand yards in length and woven
without seam ! Tat is not only the flesh and bone, but the eternal
substance, and the type of this was the mummy Tat, or Mum-at, then
Mamit. Consequently this is the Book of the Mamit, the “ Kan
MamitI.” The “ Kan Mamiti” means the papyrus of the Mamit, i.e.
Egyptian Origines in Assyria. 481
of the Mam-it or divine dead. This was buried in E^ptian tombs
along with the mummy; hence the papyri from which has been
recovered the Egyptian Ritual or papyrus of the mummy, the
“ Kan-Mamiti.” With the Swiss, the mammi is a doll. We
have the Mammet in English as an image, a puppet, a doll, an
idol, the doll being the final form of the idol. The mammet is an
image dressed up, and belongs to mumming. It has been absurdly
supposed to mean Mahomet. But Mahomet did not, neither did
Mahometanism, introduce the mumming of our Christmas mummers.
The mumming image of transformation was especially illustrated
in the English mummery, in which the sexes and every individual
player were transformed.^ And so perfectly is the mum or mamit
meaning enshrined in English as the type of Tran.sfoRMATION, that
another Egyptian image, the beetle, is called Mum ; the beetle that
was the symbol of Khepr, signifying the transformer and transforma¬
tion. “ I have seen the city of New Nineveh and Julius Caesar acted
by mammets.” 2 “And where I meet yowx jnaminet gods. I’ll swinge
’em and kick ’em into puddles.” ^
The babe is the name of a child’s mammet,^ a toy in human
fashion. The bable or bauble was the fool’s mammet, a grotesque
human figure—the' head of a staff, a puppet. Philologically the
puppet and bab, or bauble, are the same. Baby in the north of
England is used to signify a child’s picture. The bab, baby, or
mammet was often made of rags, and called baby-clouts, just as was
the mamit of the Aztecs and Quiches. The mummy image likewise
reads Tesas, that is the enveloped form, or a type, from TES, to tie up,
encase, coil, and AS, the statue or image. Tes is the very self in
person ; so that the mummy image, as Tesas, is the statue of oneself;
which the mummy was. Now the “ Enveloped Majesty,” or
tied-up bundle of the Quiches was obviously the mummy, Sheb or
Tesas of Egypt and the Mamit of the Assyrians.
When the four great progenitors of the race passed away, the legend
says they left behind them that which was to keep them in everlasting
remembrance. They called their wives, sons, and friends around them,
took their leave, and said, “ Remember us well. Never let us pass
out of your memory.” The aged fathers, having given their last counsels
to those they were leaving behind, now sang once more the old sweet
song, Kamucu, which means “ We see.” This they had sung of old
in the first mythical sunrise of the world, “ when the morning stars
sang together, and all the sons of God shouted for joy,” as they shone
rejoicing in the primeval dawn, and now, with sore hearts, they sang
^ the old sad song again, while the light was fading from their dying
eyes. The new sun rose with its internal light, and they sang the
Kamucu with its annunciatory “ We SEE.” Then came the change,
* Brand On Mumming. * Every Woman inker Humour, 1609.
® Beaumont and Fletcher, Island Princess, act iv. * Gouldman.
482 A Book of the Beginnings.
and the old men were not. But in their place there was a great bundle.
This was never unfolded, nor on rolling it over and over could ANY
SEAM BE FOUND. So it was called the “ENVELOPED Majesty,”
which is identical in meaning with, the Egyptian “ Tesas it was
made a memorial of these fathers, and held to be very dear and pre¬
cious in the sight of all. This story relates the origin of the mummy,
and connects that type with the ancestors, as in the so-called ancestor-
worship. The robe without a seam was represented in Egypt by the
bandage without a join, with which the mummy was coiled round and
encased as a type of the eternal, the seamless robe of the primitive
Karast.
Brasseur de Bourbourg observes,^ that the Toltec custom was to
preserve the relics of their heroes. The bones were bound up with
precious stones in a bundle of stuff called TLAQUIMlLOLLI. These
bundles were tied up for eternity, to be placed at the end of the sanc¬
tuary (the holy of holies), and preserved there as objects of religious
reverence. The Quiches used to burn incense before this emblem of
the enveloped majesty. “ One of these bundles was given up to the
Christians by a Tlascaltec some time after the conquest It was
reported to contain the remains of Camaxtli, the chief god of Tlascala.
The native historian, Camargo, describes it as follows;—‘ When the
bundle was undone in which were found the ashes of the idol, Camaxtli,
a mass of fair hair was also found, together with an EMERALD ; and ot
these ashes a paste had been made by mixing with them the blood of
children who had been sacrificed.’ ”2
Here the green stone, the Uat (Eg.), was the same type of renewal
as the jade stone placed in the tombs of the men of the Palaeolithic
age ; and the image was a mamit or symbol of the mam (Eg.), the dead
which had taken on a divine nature through the preserved mummy
being a type of immortality. This tends to show that as the first
nature ot the Eternal was that of Time, so the earliest idea of Immor¬
tality was based on the physical fact of embalming or preserving the
bodily image intact, to establish a continuity after death, and puts an
altogether new aspect on the making of images in the worship of
ancestors, the beginning being with the figure present rather than
with the departed spirit. The most rudimentary form of this religious
instinct in man would be the desire to keep the dead in memory, and
the yearning to live on beyond the visible sphere. But the physical
comes first, and so we have the spirit or soul of man called by the
name of and pourtrayed as the mummy or mamit. Whether it has
any relation or not to the name of CAMAXTLI, Kama (Eg.) is the dead,
and Khat, the body, shut up and sealed.
It has been remarked by Geiger that in almost all cases the
words for body are taken from the dead body or corpse. XStfia,
* Nonvelles Annales des Voyages, 1858, tom. iv. p. 268.
2 Bancroft, vol. iii. p. 54.
Egyptian Origines in Assyria.
483
as had been observed by Aristarchos, is used by Homer for the
dead body only, and he asks, “ Whence this eccentricity of lan¬
guage, to start from the notion of the corpse in order to name the
human body itself.^” But language did not begin with the Greek,
and Soma is the Egyptian Sama, the shape, image, and representative
sign. It is our “same” or "similar.” The determinative of Sama is
the mummy. Sa means the person, the self, and Ma is like, accord¬
ing to; whence Sama, the likeness. Thus the Greek Sama for the
dead body is named as the likeness or representative sign of the
living, based on the mummy, and Homer is right according to the
hieroglyphics. Body, as before explained, represents Puti (Eg.), the
image, figure, shape, form, type ; the corp, or Kherp (Eg.), is a model
or first figure, embodied, and the mum-type of the dead is the earliest
form of the mime or self; the Latin Memet for me. Myself.
The old Caribs worshipped an inferior kind of deity that was imaged
as a Zemi. The Zemi, in Swahili, is a departed spirit; and at Zanzibar
and in Uganda the spirits of the departed are called Mu-Zimmu.
Mu (Eg.) denotes the dead. The Egyptian Shemau are Typho-
nian genii, an early kind of spirits. Sem (Eg.) being the representa¬
tive sign, the likeness, the mummy-type, the Zemi would be the image
of the dead, whether as Mamit or as a spirit—the likeness preserved
in death. The earlier Khema (Eg.) are the dead ; the later Shema,
or Sem, denotes the similitude figured as the mummy.
According to Peter Martyr, the Maya images or idols of the
supposed lesser gods were called Zemes (plural); “ Zemes which are
the images of their familiar ancj domestic spirits.” The god Zamna,
they say, was the inventor of names and letters. He came from the
west and was represented in the form of a hand called Kab-ul, the
working hand, and worshipped at Cozumel under the sign of a cross,
named Vahomche.^ Sam (Eg.) is the representative sign, to memorize
and remember, emblem or image. Sem denotes the west. Semhi is
the left hand ; also the west, as Am, was imaged by the cross. The
Zema here is likewise the representative image in death. Moreover we
find the mummy-type by name in the Mumah of the QuichEs, who
had small subterranean chapels in which they concealed little images,
as the Egyptians hid their Shebti or sepulchral figures in the Serdab
or dark passage of the underworld, the tomb. These were identified
with the spirits of the departed. The sanctuaries of the god of
the road who presided over these idols were called Mumah.^
Mum (Eg.) is the dead, the mummy, and Ah means the house.
Such chapels and sanctuaries were manifestly mummy-houses, or
Bit-Mummu.
In Egypt the Mamit or mummy figure, called the Shebti, the
double of the dead, was not a personal portrait of the living, but a
generalized type. Hence the Shebti, a bearded image of the male,
^ Myths of N. E. p. 188. * Bancroft, v. iii. p. 481.
I I 2
484
A Book of the Beginnings.
was likewise the representative of both sexes, used indifferently for
the male or the female. The type was of prior importance to the
individual likeness, and the type of re-arising or re-erecting was
essentially masculine, founded on the star or sun that re-arose
from the world of the dead. As the sun this was the pubescent,
hairy Sheru, Horus the younger, the adult, \.\\<i/iomine fait, the Khem-
Horus whose emblem of erection was typical of the resurrection.
Thus the rising again of both sexes came to be figured in the
masculine phase, and by means of the male emblems, including the
beard. The second life being founded on the image of the second, or
re-arising sun, will explain the bearded Shebti found in the tombs
with the mummy of the female.
In one of the Bushman “fables,” it is the feather of the male
ostrich only that transforms into the young bird of the resurrection.
“All other mortal things die outright, except the male ostrich and
the moon ; these two revive again.”^ In the Egyptian mythology
the moon is re-born as Taht in the masculine image.
In an account of Easter Island, Mr. J. L. Palmer ^ says of the
symbolical wooden images carved by the natives :— "Be it noted that
one distinguishing feature is a small tuft of hair which is represented
on the chin for both sexes!' These images thus repeat the bearded
Shebti, with their tuft on the chin for both sexes. The resurrec¬
tion being typified by the masculine attributes, and the pubescent
being the second of two phases, led to the later notion attributed
to the Turks, amongst others, that women of themselves have no
souls.
It is the same with the New Zealand image carried by the natives,
called a TiKl. This is worn as a memorial of the dead ; but it has a
generalized character, and one TiKl will serve a whole congregation of
friends who gather round it to weep and wail over it in memory of
their own dead friends. Like the Shebti, it is not a personal portrait.
In fact some New Zealanders who were in London a while since
explained that the Tikis were usually made with three fingers only, so
that they should not be the image of any one in particular.^ The
primitive TiKl was a type of the dead ancestors or friends, but not
of the single individual.
The “ owl-head vases ” found in the Greek tombs by Dr. Schliemann
may be interpreted by means of the hieroglyphics and in relation to
the dead.
The vase with female breasts is a dual type of the genitrix, the
suckler, the nurse whose blessings, like those of the Hebrew Shadai,
were of the “ breast and the womb.” The vase Hes is an image of Isis
with which her name is written, Hes or As denotes the secreting part
* Bieek, pp. 13-14.
"^Proceedings of the Liverpool Literary and Philosophical Society, 1874-5 :
pp. 286-7. ^ TyJor, Early History, p. 102, 3rd Ed.
Egyptian Okigines in Assyria.
485
of the body, the breast or womb. The vase with breasts represents
the two characters and two truths of the motherhood. Hesmen
denotes the menstrual purification, and the Hesmeni is a Natron
vase or laver.
The tomb of Queen Ta-Seser in the valley of Biban-el-Muluk, con¬
tains a chamber, the walls of which are illumined with a large
collection of exquisitely designed and coloured vases representing
gold, silver, and porphyry. It is a long distance from the owl-headed
vase to the delicate imagery of this gorgeous chamber, but the
ideograph remains the same.
The vase found in the graves of the American mound-builders, and
the pitcher placed on the top of the pile raised over the cairn of the
African Bongos, have the same significance as the owl-headed vase
in Greece.
Under the name of the Hent, the vase is one with the matrix ; and
Hent also means rites and consecration. The vase Hen is likewise
an ideograph of tribute, and signifies to bring as tribute. In this
sense we may read the cups cut in the stones of Britain. Fas, in
Egyptian denotes some kind of food determined by the image of the
female bearer, with a vase or modius carried on her head as the
bringer, and the Egyptian form of the word Vase is Bas.
The owl is a very ancient type ; it was extant under the fourth
dynasty, but was superseded by other forms of the Nycticorax or
Phoenix. As a phonetic Mu it still bears the name of the mother,
and of the tomb, the chamber, the womb. As an ideograph it had
the value of MMU or MUM, the name of the dead, the mummy. Ma,
the name of truth and “to see,” is often written Mina. The owl is
a bird of night that sees in the dark, hence its adoption as a
t}.-pe of the genitrix who reproduced with the tomb for her womb,
the mother earth. Hence, likewise, the goggle-eyes of the owl-vases,
which represent the Seer in the dark. The absence of a mouth in
these figures also shows the “Mum” (silent) or mummy type. The
vase is a form of the funeral urn, and in the name of the Urn
survives that of the Renn (Eg.), the nurse who was Rennut, the
virgin mother, and Renn the nursling. Renn means to dandle,
nurse the child with the figure of the Renn (mother) offering her
breast to the Renn (nursling). The URN-vase with the breasts
continued that image of the mother of life in the underworld.
In the Aztec and Maya myths the Great or original Vase, as Akbal
or Huecomitl, is as conspicuous a symbol of the water of life as in
the monuments of Egypt or the Greek tombs. In Peru it was an im¬
portant figure, known by the name of Tiki. Tekh in the hieroglyphics
signifies a supply of liquid, of drink, of wine, with the vase for de¬
terminative. The same idea of the wet-nurse was conveyed by the
woman with breasts, pourtrayed in the burial-caves of Europe. Mend
(Eg.) is both the wet-nurse and the vase or jar ; as Menkat she
486
A Book of the Beginnings.
holds two vases in her hands, and was the vase-maker, the earliest
POTTERESS and Creator.
The hill of Hissarlik contains the Hes in its name ; that is the
vase, the abode, seat, and Isis in one word. Ser (Eg.) means the
sacred hill, the place of burial and re-birth in the “Ser Hill" and
rock of the horizon. LiK in many languages relates to the dead and
the resting-place, as in Leco or LegO, Greek, to lay asleep ; Lechi
or Lechos, the bed, or couch ; LOCHOS or LOCHO, a lair, a place for
lying in wait; Llech, Welsh, a cover and hiding-place; Latin,
Loci, a sepulchre; English LiC, a tomb or burial-place ; Chinese
Leigh, the lofty hill, the summit. The hill was the first LiK, or
Ark of the living and the dead. Hence the typical burial-place in the
Ritual. The mountain-land as the Ur-KA, Ar-KA or Aru-ka (Eg.),
the land of the lofty region, supplied the first form of the ark
in the cave or the circle on the mount; the Ark on Ararat safe
from the waters and easily defended. This preceded the ark-cities
like Eruk and Rhagal, which were built on the model of the Ark
or Aru-ka, whence the LIK in Hissarlik. An earlier form of the
word may be found in Kesserlock, the name of one of the bone-
caverns of the Cavemen, near Thayingen, in Switzerland ; and Kes
or Kas (Eg.) is the name of the coffin, to embalm and bury.
The cuneiform determinative of things celestial or divine, as a
monogram, reads Ilu, god or goddess, and the phonetic value of the
character is N. An is the Akkadian sign for heaven, and with the
pronunciation of DiNGIR, for God, it is also used as an invocation
or incantation. So is the Egyptian N, which denotes the heaven,
firmament, space between. Nu signifies “come,” “descend.” In
Akkadian as in Egyptian, Nu is no, not, the sign of negation ; and the
same word denotes the image, or to image. So the Nu monogram
for Zalam (Ass.) signifies an image or picture. Nu (Eg.) is the earlier
Nun (from Nnu), the type, likeness, portrait, and Nunu is the little boy,
the Ninny, who might be the “tiny boy” of the song with the refrain
of “Hey ninny-nonny.” The Nunu as child is the elder Horus, who was
always the child, the little one, the nursling and ninny of the mother,
because in him was typified the sun born at the summer solstice, the
negative one of the two Horuses. So Nun, the WATER, is the nega¬
tive of the Two Truths in relation to Nef, the breath. The Egyptian
Nunu furnishes the Assyrian Ninus, the divine child of Semiramis.
Moreover the divine style of NUTER is applied to the gods in Assyrian.
In the Annals of Assur-Banipal (6, 96) the bulls are called “Ili-
Natruti.” “ I tore away the bulls, the Ili-Natruti of the treasures
of the temples of Elam.” These were some kind of protecting divini¬
ties. Nuter is the Egyptian name of the Divinity. The plural in Uti
cannot be limited to two. As before shown, the number expressed
the nature of the Pleroma. Uti (Eg.) is a form of No. 5 ^ and of
^ Lep. Denk. iii. 79 b.
Egyptian Origines in Assyria.
487
Taht. Now Taht is also the representative of eight, as manifester
of the seven, which makes it probable that the typical Iluti are eight
in number, the Natruti being the same. Eight talismanic figures in
solid bronze were placed by one of the Babylonian kings, Nergal-sar-
usur, at the doors of the sacred pyramid in Babylon, to guard and
keep them against the wicked ones.
A form of the symbolic figure of eight, a variant of the eight-rayed
star of Assur and of Sut-Har, and of the eight-looped sign of the
eight Nnu, is found among the ancient Akkadian ideographs as
*
or
This is a compound type
of the abode and deity. According to one interpretation it denotes
the divine germ within the womb, and involves the idea of pregnancy.
Professor Sayce thinks it points to the high estimation in which the
mother was held in the Akkadian family, she being as it were the
deity of the house.^
It is the emblem of the child, who, as the eighth, was manifester of
the seven whether as Assur or Sut, and likewise of the genitrix of the
seven stars, who was both one and seven in one as Kep, Sefekh, or
Hathor, in Egypt; the goddess of the seven stars and the habitation of
the god as the child of the mother. Ishtar in Babylonia was a
goddess of the seven stars, and one of her emblems is an eight-rayed
star. This figure of eight is its equivalent, and here it is placed within
the great mother in token of the promised seed, her child who comes
and is her manifester. It has exactly the same value as the eight-
rayed star of Buddha or of the Christ in the Roman catacombs,
Anu was a deity identical with the Greek iEon, the Egyptian Heh,
the Phoenician and Hebrew Ulom, the iEonian, expressive of ever by
repetition, by the age, saeculum, or cycle. This shows the An (Eg.),
to repeat, to be periodic. He was the “ Ancient of Days," in this
sense of the repeater of time, the “ old Anu.” The names of the old
Anu and the young Ninus of Assyria are both derivable from the
Egyptian Hannu, the youth, the bringer or contributor, in relation
to the primordial element of life, the water. Nen (Eg.) is the young
child, the Ninny, the glow or dawn, and the Inundation, the type
of periodic time. The name of Hannu contains both Han and Nen,
hence their identity; and when Han was reduced to An, it named the
fish, the Oan of the Babylonian mythos. An (Eg.) signifies repe¬
tition, periodicity, corresponding still to Nen. This, however, is a
secondary phase: in Egypt the first Nen was of a feminine nature,
out of which came the Assyrian Nin for both lord and lady.
In the Akkadian mythology Nin-dara represents the nocturnal sun of
a system in which Utu is the diurnal sun, the god in the height. This
is the Egyptian Hut, the solar disk on wings, an emblem of Hu ; Hak,
* Trans. Bib. Arch. vi. part ii. p. 474.
488
A Book of the Beginnings.
or Kak, the god in the darkness being the form of Turn in the
Hades.
Nin-DARA, like Atum, is the judge of the dead in the lower world,
and is called “ Nin-dara, lord, son of Mul-la, measure, and judge ” ;
who is addressed as “ Nin-dara, lord, son of Mul-la, decide the fate.”
Dara, the eternal, is represented by Tern (Eg.), the total, whole, the
dual All.
Marduk, a form of Silik-mulu-khi, is called the mediator; an
office attributed to Mithra. The word mediator has the later sense of
intercessor, but this was not a primary meaning. The mediator was the
intermediate one ; therefore the messenger. Hea, the father, hidden
in the abyss, sends his son into the world as the newly born star or
sun from the deep ; and this makes him a divine messenger, a form of
the Word, the intermediate one between the father-god and men.
He is the friend who crosses a gulf otherwise fixed and impassable.
Silik crosses the waters in the ship of Hea, which carried the sun and
the souls of the dead who are brought back to life by him. To him, as
the crosser, it is said, “ To thee is the steep bank of the pit of the
ocean.” ^ The Akkadian name of Silik-mulu-khi denotes the distri
butor of good. Ser (Eg.) means to distribute, to console, be the
comforter. As the divine messenger, his insignia of office is a reed.
The reed of the messenger implies the pen. So Taht, the speech,
tongue, word, revealer and messenger of the gods, carries the reed-
pen. This reed is ptobably found in a variant of Silik-mulu-khi’s
name. “ His name,” says Lenormant, “sometimes has variations of
which we cannot understand the sense, such as Silik-ri-mulu.” The
Ru or Rui is the Egyptian reed, a reed-pen of the scribe.
Another name of Marduk is Su, and this also is the reed, as well
as the son, in Egyptian. The reed (Rui) identifies the messenger as the
penman, and the Akkadian can be read by the Egyptian hieroglyphics.
Taht, the lunar deity, messenger and manifester of the gods, is the
son of Num (Khneph), the deity of the Ark and the deep; the same
relationship as that of Silik to Hea (Assyrian Nuah), but the latter
appears to be the solar son. He says, in one hymn, “I am the
warrior, the eldest son of Hea, his messenger; ” ^ this answers to Har-
Makheru, as son of Osiris. But the reed-symbol of this messenger
witnesses to an interesting adaptation of Taht’s insignia to the solar
myth.
The name of Nin-gar, the pilot of heaven, is rendered by M.
Lenormant, with a query, “ Master of the helm .? ” ® The pilot and helm
are indissolubly united in the modern mind. But before, the rudder was
the paddle, which served to guide and propel the boat. The paddle
or oar with which the passage was made is the Kheru (Eg.). In
Assyrian the passage or course itself is the Garru ; and in Akkadian
* Lenormant, Ib. p. 193. * W. A. I. 4, 30, 3.
’’ Chaldean Magic, Eng. Tr. p. 161.
Egyptian Origines in Assyria.
489
the Khar-RU is the deep. The boat-oar is a symbol of Har-Makheru,
the pilot of the divine bark of the gods, and the ideograph of
his title.
The paddle, Kher, was turned into a sceptre, called the Kherp.
Kherp signifies a sceptre and a paddle, to be first, surpassing, conse¬
crated, and to steer. Kher, the paddle, is the same word as Kher,
majesty. Kherp, the paddle sceptre, also reads, His Majesty. In
one of the Akkadian magical texts the god Nin-gar is invoked,
“ Come, Nin-si-gar, great pilot of heaven, thrusting forward thy sub¬
lime tree, thy lance.” He is invoked in favour of the king, and in
connection with one of the insignia of royalty, a “ weapon which causes
terror, which wounds for majesty, the weapon which is raised, which
is projectile, by the side of majesty.” Now as Nin-gar answers to the
lord Har, pilot of the gods, or rather the paddle of their boat, for so he
was described (whence the paddle sign of Makheru), it would seem as
if Nin-gar was the pilot as lord of the paddle or oar, like Horus, Gar or
Khar representing the earlier form of Har in both languages; and that
the Akkadians had the paddle-image of dividing and cleaving a way
turned into a weapon of war and an emblem of majesty. In addi¬
tion to the Kher and Kherp, the USER also is both oar and sceptre in
the hieroglyphics ; and the paddle sign Kher also reads Tet, speech,
the Word. Two names of the Logos, Khar and Tet, are thus written
with the oar or paddle.
Har-Makheru is the risen Christ of Egyptian theology, the ful¬
filled confirmer, and completer, identical with the fulfiller of pro¬
phecy in the Christian scheme. He is the true Word, or the word
made truth, from Ma, truth, Kheru, the word. In Har-Makheru
the Word (logos) became truth. This title of Horus is the name of
the Assyrian god of dreams, Makher, and the meaning of Makheru
is most happily applied to a god of dreaming and foretelling in sleep.
In the one instance it is the word made truth, in the other, the
causer of good dreams to come true. The dreamer prays, “May
the dream I dreamed be confirmed ; the dream I dreamed to happi¬
ness turn. May Makher, the god of dream.s, settle on my head.” *
These are the words of the dreamer, and they accord to Makher the
identical character of Har-Makheru, the fulfiller, confirmer, the one
who makes the word come true, personified as the Word made Truth.
Makhir (Ass.), equal or an equal, is a synonym of the name of Har-
Makheru, the god of the equinox or level of the double horizon. Mak-
RU is a title of the divinity Marduk. Further, an Assyrian standard
measure of capacity is named the Makaru. The Ma (Eg.) is a mea¬
sure, and Kheru means due or just. Also the name of Magru or
Makhru has been read as a title of the intercalary month Ve-Adar,
which was the means of making the reckoning come right and true; the
month consecrated to Assur, who is thus a form of the Har-Makheru.
' Prayer after a bad dream, Rec. of the Past, ix. 151.
490
A Book of the Beginnings.
In the Egyptian mythology the sun of the lower hemisphere is god
of the waters of the abyss. This deity in the Turn triad is Kak, the
worn-down form of Kcbek.thc crocodile-headed god of the waters, when
the crocodile was the type of the sun that crossed the deep. One
name of this sun is Af —a title given to Num, called the lord of the
Inundation. In Af and Kak, modified Hak, we have the two Hebrew
names of the same deity rendered jahveh and Jach —Jahveh who is
praised by the name of Jach (,t)— which two names are derived
from Khevekh as the original form of Sevekh, SUCHOS, Kebek,
Kak, Jahveh, Jah, Jav, and Af.
In Psalm xxix. Jahveh is celebrated as the thunderer, the god of
the waters, who was Af (Num) in Egypt, and who sat upon the
flood. His voice is said to shake the wilderness of Kadesh. Kadesh,
read as Egyptian, is the wilderness or desert land. Ka is land, an
inner region ; Tesh is red. The Tesh or Tshr is the desert, as the red
land. Lord of the red land (or Ka tesh) was a title of the Egyptian
Pharaoh. The lord of the Psalmist * is he who sitteth upon the flood.
The flood here is " Mabul" (V«d), the special name of Noah’s flood;
not used for any other flooding, overflowing, or waters, for which the
Hebrew has seven other names. In Egyptian Ma and Meh inter¬
change ; and Meh is the abyss.of the mythical waters, also a name of
the north, where the zodiacal waters are placed. Bui or Ber (Eg.)
means to boil up and well forth. “ I make the waters, and the Meh-
URA comes into being,” says the god, in a papyTus at Turin. This
was the primordial abyss in the north, the place of the bursting forth
of Mabul. Meh-ura is the FLOOD and the great water also called
the Cow in the Ritual.* So that whatever be the meaning of Noah’s
flood, we must look to the parent language for an explanation. In
the monuments, Af (Num) is the lord of the floods, and he is pictured
sitting on the flood.
In the Belmore collection, British Museum, this deity of the deluge
may be seen sitting on his throne (the Hes, seat), and this has the
flowing waters hieroglyphically pourtrayed as hi.s seat. Num sitteth
on the flood as a king for ever. In the Hebrew writings we read
“ The earth is the Lord’s; he hath founded it upon the seas, and
established it upon the floods.” * “ The voice of the Lord is upon the
waters; the Lord is upon many waters. The Lord sitteth upon the
flood.” * “ The waters saw Thee, O God, the waters saw Thee; they
were afraid : the depths also were troubled.” ® “ Thy way is in the
sea, and Thy path is in the great waters.”® The waters and the
flood are the same that Num is seen sitting on; they are his seat.
The seat is the Hes. The Hes is likewise a liquid, as in Hesmen,
and the name of Isis; in Hes meet the water, the seat, and the
mother-source personified. Hes was the scat and throne of Osiris.
* Ps. xxix. * Chs. xvii. and Ixxi. ® Ps. xxiv. i, 2.
* Ps. xxix. 3, 10. » Ps. Ixxvii. 16. • Ps. l.\xvii. 19.
Egyptian Origines in Assyria.
491
The Hes with the waters is the throne of Num, and these
waters constitute the seat and throne of the Lord of Israel. Af
(Num) is the image of this god of the waters, as lord of frogs. Also
his types include the goat-kind of ram as the Sun that entered the
waters in the sign of the Sea-goat, and emerged in the sign of the
Ram. Kebek the crocodile-headed, is a yet earlier type of the Af-Ra,
or sun of the deep.
Jahveh-Jach, who is identical with Af-Hak, the sun in the three
water-signs and crosser of the abyss, is the divinity known in the
Assyrian mythology under the various names (so read) of NUAH,
Yav, EN-Ki, Zi-Kia, Hea, and others. He is represented by the
fish, as was the Egyptian lower sun by the crocodile. The fish was
earlier than the boat, but when the boat is built Hea has his ark
of the waters like Af (Num) and Hak, in which the gods and the
souls that are saved cross over the otherwise impassable abyss. This
vessel is described with details hitherto inexplicable ; every part of
it has a term of magical significance.^ With this the ninety-ninth
chapter of the Egyptian Ritual should be paralleled and compared,
as in that, each part of the boat, the Makhennu of the dead, demands
its name of the spirit seeking admission for the voyage ; and it is
necessary that the name of every part should be known. The Assyrian
Yav is designated the “ Inundator of the lands of enemies.” 2 “ To the
god Yav, who confers the fertilizing rain upon my land, his house in
Borsippa I built.”® “ The god Yav, establisher of fertility in my land. Bit
Num-Kan, as his temple in Babylon I built.” ^ Num, like the Egyptian
Neb, is the lord ; Kan is the fish, the earlier form of the Khan
(Eg.) for the canoe, and this was a house of the fish-god Hea, or Yav,
the Gal-Kana-Abzu, the great fish of the abyss.
In the Yoruba mythology, IFE is a region of the earth or lower
heaven, out of which the sun issues forth, and is reborn from his burial-
place. In the Keltic mythology, Ifuren is the Hades. Afa is the
Dahoman god of wisdom, who corresponds to Hea. One reading of
Yav’s or Hea’s name is Yem,® which connects him with the waters.
IVM or lUM (dv) is an epithet of the god Jah, synonymous with the
name of day. In Egyptian, lUMA is the name of the sea. The sea
is so called from its tidal motion expressed by lu to come, Ma being
the water; and as Ma, or Mau, means light, and to see, lUMA is also
the coming of light. So lum denotes the god as the one who comes,
the same as lu-em-hept, or the Chaldean I mi, who brings the ferti¬
lizing rain.
Now the Samoyedes worship a supreme god whom they call NUM,
and whose other name is JUMA ;® the god who is known in Finnish
mythology as Jumala, god of the luma, the waters, the abyss, and
‘ W. A. I. 4, 25, col. I. * Norris, vol. iii. pp. 722-858-
® Inscrip, of Nebtichadnezzar, col. 5, lines 57, 58. *• Ib. col. 4, lines 35, 36.
® Ins. of Tiglath Pileser, par. 7. * Castr^n.
492 A Book of the Beginnings.
identical with Num and Yav. “Tell me where is Num (Jumala),”
said Castr^n to “ an old Samoyede sailor when walking with him
beside the sea.” He pointed to the dark waters and said, “ He is there.”
Num had retained his character as deity of the lUMA; hence his
name of Jumala. Juma-la is Juma-Ra, the sun of the waters, as was
Num-Ra in the deep. The Assyrian title of Num-Kan reappears as
the Magar Nam-Khan, a name of the sun ; Nam is the sun in the
Limbu language; and in Australia Nambajandi is the lord of heaven,
and Nabageena is a name of the sun ; NOM, African Yam, God ;
Nyama, African Melon, God ; Nyama, African Nhalmoe, God ;
Nyambe, African Diwala, God; NUM, Khotovsi, God; Neamh,
Gaelic, Heaven ; Nyama, Melon, Heaven ; Nami, a title of Vishnu ;
Nume, Portuguese and Italian, Deity; NUHM, Arabian, Divinity;
Neoma, Chinese, God ; Nemon, Irish Druidical, Deity ; Nab,
Akkadian, Divinity ; Nuebe, African Mbofia, Divine image ; NOBU,
Erromango, God; Naf, Welsh, the Lord; Nep, Scandinavian, God.
Num (Neb or Nef) in Egypt does not appear under the fish-
type ; but, in the African languages, NiME, Dsuku; Nyab, Mbofon,
and Nyab in Udan, are names of the alligator. Nebi (Eg.) means to
swim and float, as the lower sun did, under one water-type or the other.
The “Num” or “Yem” sun of the underworld is also related
by both names to the cannibals of Africa, the Nyam-Nya.M of later
travellers—the Yem-Yem or cannibals, described by Hornemann as
being south of the Kano and the Niger, and the JUM-JUMS, a cannibal
race adjoining the Niger, who were accustomed to consign their dead
in rude coffins to the waters.* The am-am (Eg.) are the devourers ;
devouring demons of Hades. N’am (Eg.) would indicate the devourers
of the water. Nam (Eg.) is the water; Nyam in Dselana | Nyiam,
Guresa ; Nyima, Gurma. Nyam, Pati, means greedy, gluttonous ;
Niam or Nyama, in Fulah, to eat or devour. Nyama, Swahili, is
flesh; Nyama, Zulu, a piece of raw flesh. The earliest Nyam-Nyam
were the devourers of raw flesh. Among the typical devourers
under this name are the Nime or Nimiye, Dsuka, an alligator;
Nome, Bidsogo, serpent; Namu, Gurma, scorpion ; Noam A, Koama,
scorpion ; Nem and NiMR, the leopard. One Typhonian type of the
sun of the underworld was the crocodile, a devourer; and one of the
AM-AM or Nyam-Nyam, as the devourer of the waters, is Sevekh,
the capturer. Namm (Eg.) also means to destroy.
Sacrifices were oflered to this sun of night and the deep, who was
a cannibal god of the cannibals, to be projutiatcd or appealed to.
with offerings of human flesh and blood, which were made to the
crocodile, serpent, leopard, or the water, as the representatives of the
divinity of the world’s darkness. Language still retains the typology,
and the typology reflects the mental condition of the early children
of the night, who were putting forth their feelers through the gloom
* Mission to Ashanti, p. 192.
Egyptian Origines in Assyria.
493
in search of the absent light, impersonated as NUM, Kak, Af or
Sevekh-Ra in Egypt, Hea or Yav in Assyria, Kolpia in Phoenicia,
and Yav or Iach with the Hebrews.
The solar Af is not an uncommon name. Af, in Persian and Hindu¬
stani, is the sun ; Afa, in the African Doai and N’godsin, is the sun ;
Afa in Yagusa, Iphe in PuKA, and Avi in Sanskrit, is the same sun-
god as the Egyptian Af, Dahomc Afa. the Assyrian Yav, and
Hebrew in*.
The Af-Ra, sun of the lower firmament, the breather amid the waters,
has the same relation to Khnef, or Num, as the Gnostic Ab-ra-xas
has to the solar Chnuphis; and here, likewise, the divinity is named
Iao. Af-ra will explain Abraxas, and prove the continuity of
the myth and symbols of expression from the earliest times to those
of the supposed heretics, who brought on the typology. Af-ra
becomes Ab-ra, and Kas (Eg.) denotes some talismanic kind of
stone.
The name is found written “ Abresses ” on a Roman gem—
Abbesses numen (for nomen); dai (for </<?/).' The Egyptian Kas
also reads Sas ; Kasm, or Sasm, is an emerald, or other green stone.
Sas also means a six-sided block of stone, the cube of Anu, the
SES-ru. The Ab-ra-Sas (or Abraxas) is originally the cube-stone of
the Ab-Ra. For this reason : the number six denotes the establish¬
ing of upper and lower, in addition to the four cardinal points when
the earth was discovered to be a globe ; and the three regions, together
with the triad of solar gods, were founded, on the sun below, upon,
and over the horizon. Ses (Eg.) means to breathe, reach land, and
respire, as did the god of Nef or Breath, the sun that crossed the
abyss.
In the later documents of the Chaldean theology it is affirmed that
in the beginning was the existing Being begotten of the abyss and
Tiamat. The name of this supreme and primordial Being, the old
original god One, is “ Auv KiNUV,” who was worshipped under that
name by Nebuchadnezzar.^ M. Lenormant renders “Auv KiNUV”
as the Existing Being. Some of the more recent developments of
the ancient doctrines, as in the works of the Gnostics and Kabalists,
contain the most ancient matter in a more diffused form, the myth
having been philosophizedy or the personal divinity made merely
doctrinal. So far from Auv Kinuv originating in a development
of recent date it is a survival and reproduction from the very
earliest undated times. Philosophical or doctrinal applications do
not suffice to give a new origin to the most ancient ideas, characters,
or names. KiNUV equates with Khnef and Enuv (Akk.), for the
Lord, and with Neb (Eg.), the Lord, who was Af-Khnef. Nor does
* Montfaucon.
* Inscrip, of Borsippa, col. i, i, 2 ; W. A. I. 31, 4; Chaldean MagiCy Lenor¬
mant, Eng. Tr. p. 113.
494
A Book of the Beginnings.
the ancient god lose personal identity or place in the system estab¬
lished by being vapourized into the Existing Being of the beginning in
Apsu with the mother Tiamat. Auv KiNUV is a personification, in cha¬
racter, local position, and birth from the abyss, and, even in name, to
be identified with the old original god of the Thebiad, Num or Khnef,
the Chnuphis of the Gnostics.
Khnef w’as the “ breath of those who are in the firmament,” i.e.
souls, and he presided over the abyss of the waters. Vishnu lying
beneath the waters, and breathing umbilically,^ is the true representa¬
tive of Khnef, or Auv-Kinuv, the Existing Being who could breathe
under water, and was therefore superhuman, and whose chief image
was the sun passing through the lower void of the circle.
Af-Khnef, it is now suggested, is the Egyptian original of the Auv
Kinuv of the Chaldean Gnostics and the Chnuphis of the gems, and
that from him in his dual character sprang the gods Yav (Hea) and
Anu ; the one being identified with Af, by means of the name, and
the serpent Hef, which is the type of Hea, or is Hea as a modified
form of Hefa; the other, with Khnef or Nef, which in Egyptian
becomes Nu, Na, or Anu. The cross of Anu is equivalent to the
Ram sign of the crossing, one of the twin ideographs of Khnef, who
was the god One of the Thebiad, as was Auv-Kinuv of the later
Chaldean theology. Khnef is old enough in Egypt to be called the
father of Taht and Ptah. My own belief is that Num (Khnef), the
god of breath in a solar form, was a continuation of the star-god
Nem, now identified by the lion-type as Shu, the still earlier god
of breath or spirit, the “ spirit which moved on the face of the waters ”
by starlight, before the luni-solar time was registered or the Af-Ra
was personified.
The Phoenician god of beginnings, named Kolpia, is the same at
root. He is the consort of Baau, the void. Bau is a name of Dav-
Kina, ’ goddess of the nether-world, and consort of Hea. Num
presides over the void called Bau. Kolpia is called the wind. Nef
is breath. The name has been rendered by Bochart Kol-PHI-Jah,
voice of the mouth of God as Jah. Roth reads it Kol-Pia’h, the
voice of breath. But as it is the god of breath, the beginner of the
abyss, identifiable as Nef, and therefore of the Egyptian genesis, the
name will be Egyptian too. We accept the terminal lA as equi¬
valent to Jah, Ahu, Hea, Yav, and Af, the lower sun or Af-Ra, the
deity of the deep, but with a totally different derivation for Kolp.
This is the Egyptian Kherp, a name of the first, principal, chief,
the paddle or oar (to steer) of the gods, also called the majesty.
Kolpia is Kherp-Iu, Kherp-Yah, the Af-Ra.
Aku, the Akkadian name of the moon, reads A-Khu. A (Eg.) is
the moon ; Khu is a light, also a title. Akhu was worn down to
Aahu (Eg.) for the name of the moon and the moon-god. Both
^ Moor’s Hindu Pantheon , pi. 7.
Egyptian Origines in Assyria.
495
forms are extant with the article prefixed in the two names of Taht
and Tekh, the lunar god, whose duality is expressed by Tahuti, the
bearer and reckoner of the dual light.
The god Aku was considered to be the type of royalty, the first
divine monarch that reigned.* As is the Akkadian type, such is the
signification of the name in Egyptian. Akhu means the illustrious,
illuminating, noble, honourable, virtuous, magnificent, their highnesses.
Another identification with Taht occurs in an invocation to the spirit
of Hur-Ki (an Akkadian name of the moon-god), “ who makes his
talismanic ship cross the river.” Says Taht, “ I am the great work¬
man who founded the Ark of Sekari on the stocks; ” ^ and he claims
the first bark to have been lunar. The allusion is to a myth un¬
known to Assyriology.®
“Tutu” is a name found on the tablets, Tutu is called the
generator and restorer of the gods, the progenitor of gods and men.
Tut, in Egyptian, is a name for the type of the generator; it is the
male member. And Taht (or Tut) is the generator personified ; one of
his titles being the begetter of Osiris.’ Taht was the lord of Smen,
the place of establishing the gods, as the establisher of the circle
and of the son in the place of the father. Tutu is said to ''speak"
before the king. Tut (Eg.) means speech, to speak, utter, be the
tongue or mouth of utterance, which Taht was as the lunar Word or
Logos of the gods. Thus the Assyrian Tutu agrees with the Egyptian
in two meanings. A divine personage, Ubara-Tutu, is called the
father of Duzi, or Tamzi, the son and husband of Ishtar. Tamzi is
the young solar god who opened the year in the month of Tammuz
or Mesore, and is identical with the elder, the child Horus. Uba
is also the name of an Egyptian deity.
Ubaka-Tutu appears as the father of the builder of the Ark,
against the coming deluge. Ubara, in Akkadian, is the glow of the
descending (setting) Sun, which was personified as Tamzi. If we
read Tu-tu as the duplicate root meaning to descend, then Ubara-
Tutu would be Tamzi and not his father! Whereas Tutu, is the
father. Tamzi was born at the summer solstice, as the young
child, the dwarf, deformed and maimed in his lower members. In
the earliest solar myth he was carried across the waters by the great
mother herself, in her various natural types of the womb of the hippo¬
potamus, the belly of the fish, or the sow, or the flower of the lotus.
Thus, when boats were built, the lotus was an early model. The
ark, Teba, takes the name of one form of the genitrix, and the
Sekht another. Ubara-Tutu suggests the building of the ark in
which the sun-god made the passage.
Now in the first chapter of the Ritual, Taht shows us how he pre¬
ceded Ptah as the builder of the ark. There is a personal identifica¬
tion of Taht the god with the Tat image of founding and type of
* Lenormant,208. * Rit . ch. i. ® Lenormant, p. 139, note .
496 A Book of the Beginnings.
duration. One form of the Tat symbol is a kind of fourfold pillar-
cross, the figure of the four quarters and corners on which the luni-
solar circle was established ; this was set up in Tattu, the eternal
region, when the sun or the soul had crossed. Taht, the deity,
identifies himself in person with the Tat image which is also set up
by Ptah. He proclaims, “ I am Tat, the son of Tat, conceived in
Tat, born in Tat.” He is the lunar establisher ; Ptah, the solar.
Taht further claims to be the Workman of the gods.
He says,^ “ I am the great Workman who made the ark of Sekari
on the stocks.” He asserts himself to be the builder of the ark of
Ptah; that is, he gives priority to the lunar ark, and states that he
built it; and there can be no doubt that the lunar zodiac preceded the
solar. The Assyrian TuTU and Egyptian Taht are not one and the
same deity; but the application of Tut to establish, to beget, be the
father, is the same ; and Taht was the lunar establisher, who built
the boat which was afterwards the solar bark of Ptah. Also in the
Babylonian cosmogony the moon was first created in a verifiable way,
whilst the sun is said to be the cTiild of the moon.
In the “ Chapter made on the sixth day of the month, the day of
being conducted in the boat of the sun,” it is said of the sun being
towed along through the lower world, and “ Stopping the dissolution
of the leg of the firmament ” where it grows weak ; “ Set and Nu are
delighted in their hearts, repeatmg the name—Growing light, the beauty
of the sun in its light, is in its being an image for the great Inundater,
the Father of the gods," ^ which aptly describes the sun-god as the
Glow, and the passage makes this to be the living likeness of the
father of the gods, one form of whom is Ubara-Tutu. Now the
Egyptian father of the gods is Seb (a modified form of Sebti or Sut),
and according to Berosus it was the god Kronus (Seb) who appeared
to Xisuthrus in a vision and gave him warning of the great flood
that was coming to destroy mankind. It was Kronus (Time) who
gave him instructions to build a ship. This tends to identify Tutu
as the father of the gods who is Seb in the Egyptian mythos.
The Egyptian Tat-image is a type of the four corners on which the
circle was founded. This fourfold ideograph of Tattu, the everlasting,
is reproduced in the Tetrapolis of Izdubar, composed of Babilu, Uruk,
Surippak, and Nipur, which corresponds to the Biblical Tetrapolis of
Nimrod, The Tat of Ptah was a fourfold pillar, and Ptah was de¬
signated the Workman of the gods. In the legend of Ishtar and
Izdubar the goddess is charged with transforming the Workman into
a pillar and setting him in the midst of the desert, i.e. at the boundary.
The hero of the Chaldean deluge, according to Berosus and the
Greeks, was named XlSUTHRUS, and he appears as the SiSITHES of
Lucian.^ SiSiT is an Egyptian word, meaning flame; and it seems
probable that it enters into the name of Izdubar. Smith at first
^ Rit. ch. i. * Ch. cxxxvi. ^ De Dea Syria, i’.
Egyptian Origines in Assyria.
497
rendered Izdubar by Sisit, without showing its significance in Egyptian.
Nor is it found unabraded either in Akkadian or Assyrian. Bar
is fire. Sisit-bar or SiSTU-BAR would denote the flame of fire, and
Bar also means height, the supreme fire, not the setting glow. Now
the older Akkadian star-god of fire, Bilgi, is continued in Izdubar as
solar god, and Bar not only means fire, but as Bar-Sutekh (Eg.) was
the god of the fire of the dog-star. Sisit-bar would thus denote the
flame of Bar or Bilgi; the name Sistubar would then modify into
Izdubar.
Izdubar is undoubtedly the sun ; and his twelve legends, like the
twelve labours of Herakles, relate to the solar passage through the
twelve signs. Hea-Bani becomes his helpmate in his labours, and
assists him in slaying the swallowing bull, a type of the all-devouring
earth considered as the grave. Hea-Bani figures on the seal.e and
gems as a satyr having a human body, with the horns and legs of a
goat-like creature. He is the Assyrian form of the Greek Pan and the
Roman Faunus. The square-cut ears of Pan are similar to those
of the F'enekh, the square-eared Abyssinian wolf-dog, a type of Bar-
Typhon; and the name of Panax is letter for letter the same as
Fenekh ; so is the Irish P'ainche, a name of the P'ox, another type of
Sut. Also the volume known in Sweden as Fan's Bibet (Devil’s Bible)
has a portrait of Fan for its frontispiece. This is a hideous Ape,
green and hairy, probably the ape of the Wagner legends, Aiterhahn.
Baal-Ian (lU''*?!;^) is the name of a Phoenician god answering to the
Greek Pan. Pan is Aan with the masculine article prefixed, and the
Aan is Pan ; or rather Pan is Aan (Eg.), which word, with the full
consonant, is Fan. But the ape Kafi (later Hapi), is finally traceable
as one of the types of Shu, two of whose names are Anhar and Aan,
an equivalent for Anerhahn. In the Four Genii, Anup (jackal) re¬
presents Sut, and the ape Shu. Therefore Pan, Fan the Aan (monkey),
is founded on Shu, called the son of Ra, as Bani is the son of Hea.
Shu, in one of his more ancient characters, was the “god provided
with two horns,” “ in that name which is thine of Smiting Double-
Horns',' ^ and this was likewise a type of Bacchus.
Hea-Bani, the friend and companion of the solar Izdubar, the co¬
conqueror with him of the swallowing monster, which was the bull
form of the Apophis, corresponds to Shu, the great assistant and
supporter of Ra in the celestial allegory, who “overthrows the
wicked far from his father; ” who pierces Apophis and repels the
monster as the Crocodile. The Bowman of the Gods is possibly
intended in the description of Hea-Bani’s descent to the under-
world, represented as his death. The mourning Izdubar says, Mit
pa-na a-na irzituv la-ta-na-sik" —thou dost not take the bow
from the ground ; the earth has taken and hidden him: the same
earth which is personified by the Bull that is conquered by Izdubar
* Mag. Pap. ii. 8.
VOL. II.
K K
498
A Book of the Beginnings.
and Hea-Bani, in combination, or Ra and Shu, or Jah and Joshua,
in the war that goes on for ever. It is in the ninth of the twelve
legends of Izdubar that the sun-god bewails^ the fate of Hea-Bani,
enfolded by the mother Earth and covered with her darkness ; the
tenth and eleventh tablets answer to the sun in the water-signs
Capricorn and Aquarius, and relate to the story and characters
of the Chaldean deluge ; and in the twelfth legend (and tablet) Hea-
Bani is raised again from the dead or the underworld at the place
of re-emergence, the An of the Egyptian mythos, or the horizon
corresponding to the Temple of Bel.2
Cuneiform scholars have not gathered much matter respecting the
■genitrix and the son in the oldest, that is the star-type of the Great
Bear and Dog-star. Still these, the true tests of age, are extant,
although greatly obscured or effaced by time and the later re-touching.
“ Primus Assuriorum regnavit Saturnus quern Assurii Deum nomi-
navere Saturnum ”—“ First of the Assyrians reigned Saturn whom the
Assyrians named God.”^ Saturn in his planetary character is but
secondary; the first of the name was Sut, the child, Renn or Khe,
i.e. Sut-Renn or Sutekh, the god of the Dog-star. This was the
primordial god. Now an earlier name of Assur has been given as
Ashet, or Sut, who was the first Ar (Har), the son. Ashet is a variant
of the name of Set or Sut, as in Aseth. The great gods are seven in
number, and Assur stands alone. This is shown in the dedication of
the months. The month Adar (twelfth) was dedicated to the Seven
Great Gods, and the incidental month, Ve-Adar, to Assur. The seven,
with the eighth as manifester, were phenomenally the same as those of
Egypt, with Sut for the manifester, the planetary application being later.
The Assyrian god Nebo is in some respects identical with the
Egyptian deity Taht, as Hermanubis ; Taht, the interpreter of the
gods, the divinity of learning and literature. Nebo is the god of
wisdom, learning and letters. He is designated the Supreme Intelli¬
gence ; also he is god of the planet Mercury, which connects him with
the Greek Hermes. But the rootage must be sought in Sut-Anubis
who is sometimes blended with Taht in the process of bringing on the
types, Anubis, Anup, or Nub is a secondary and a duplicated form
of Sut, also found in the Hebrew Seth-Anosh, or Anosh as-the son of
Seth, and in the dog and wolf types; Anush (Eg.) being a name of
the wolf. Anup is he who announces, as the voice, word, or mes¬
senger of the cycle. Anup is the primordial prophet; and Anup passes
) K. 3060. In the translation of the fragment by Mr. Boscawen, Hea-Bani is
said to be struck to the ground by Mikie and Ta.mbukku, of whose names
nothing is known. In Egyptian, Makhau means to strangle and steal, or kidnap.
Tem denotes negation, to terrify, swoop, subdue, shut up; and Beka is to depress,
set down, naked. It may be in r»*lation to Tambukku as the Naspu, the stupefiers,
the deadly narcotizers, that Tambak is the name used in Egypt for a peculiar
species of Persian tobacco.
Bib. Arch. vol. iv. part ii. p. 267. 3 Servius, Ad JEneid, i. 642 ; Movers, 185.
Egyptian Origines in Assyria.
499
into the name for the prophet, Nabi or Nebo. Anubis the Announcer
prophesied the rise of the Nile by his heliacal rising; and the spring,
by his heliacal setting. As Apuat, the double guide of ways, Anup
is also identical with Nebo at the morning and evening gate of souls.
Nabach (Heb.) means to bark, to howl as a dog; and Sut-Anup was
a type of the Dog-star. The dog’s bark was an early form of prophecy.
The Armenian Nabog and Arabian Nabuk imply the dog or jackal
that howled in the dark and prophesied. When the dog, ape, or
jackal type was changed for the human form, it was still continued in
the hairy man, the Samson whose strength lay in his hair; this is a
readable mode of continuing the type, and the statues of Nebo show
him with a robe reaching from the breast downwards, and with very
long beard and hair.
Sut-Anubis could hardly be pourtrayed at first as the Scribe of the
gods; he belonged to a time prior to the invention of writing. He
was the voice of the gods however, as the dog, the ass, jackal, and
wolf, each of which was an image of the proclaimer. But when the
Anosh was continued in the lunar form, we have the writer, the scribe
of the gods. Sak, in Akkadian, is a name or title of Nebo as god of
the stylus and letters. In Egyptian, Skha or Saakh means to write,
writing, depict, represent, influence, illumine ; and the Skua is a
scribe, the typical man of letters. Immediately after the time of
Mena, however, Sut-Anubis is the recognized divinity of the writings
in Egypt.
The god who particularly presides over the river Tigris is named
Ztak, and in one of the Akkadian magical hymns he is called “the
god Ztak, the great Messenger, the supreme Ensnarer amongst the
gods, like the God of the Heights,’’ * or, in the Assyrian, “ who has
begotten him,” Whether the same deity or not, Ztak the Ensnarer
of the Waters equates with Sevekh the Ensnarer, whose type is the
crocodile, and whose name signifies the catcher, capturer, or ensnarer.
Sevekh (or Khebek) and Sutekh are children (Khe, the child) of the
genitrix Typhon, the one solar, the other stellar. Ztak’s consort is the
Nin-Muk, lady of building, or the building, that is, the abode. MUK
(Akk.) denotes building. The Maeka (Hindustani) is the maternal
mansion, and Magha (Sanskrit) the typical abode. A fuller form of
the name of MUK is found in Menga, the month of brick-making,
and therefore of Menkha (Eg.), the brick-maker, which tends to
identify her with MAkha (Eg.), whose full name is Menka or
Menkhat, the feminine potter, worker, creator, and builder, who
holds forth the two vases in her hands. The two vases, as types of
the two truths, image the womb and breast. The breast of Menkat
'passed into the long breast-shaped vase of that name, with nipple¬
like stand. The other became the ORC or womb-shaped vase of Egypt
and Greece.
* Lenormant, Chal. Matpc, p. 11.
K K 2
500
A Book of the Beginnings.
Also Menka, in the reduced form of Mensa, for the city of pots,
or pottery, occurs on the granite altar of Turin ^ as a place of Hathor,
Menkat, the potter and shaper of earth, whether as bricks or vases,*
supplies the name for Ware (earthenware) in the Hebrew Magchah
and Magchoth.^ The living representative of the potteress and the
shaper, as the womb, is still extant in the female maker of the Crag-
gan in Lewis. The name of Menkat, as previously shown, deposits
Menat, Maat, Makat, Maka, Maya, and Ma, together with the
goddesses personified under those names, which include the Irish
Macha, Hindu and Greek Maya, Phoenician MoT, and Assyrian
Nin-MUK. Here the triliteral word is first, and the monosyllabic is
last; Ma being the latest form of the original Menkha. Ma, to
measure, is the earlier Makha (Eg.), to measure, and Menkat is the,
yet earlier measurer. This is shown by the Menkat vase, a type of
liquid measure; and the vase represents the sign of measure, as the
Tekhu, an instrument corresponding to our needle of the balance
(Makha), for measuring weights, in which case the vase of Menkat
becomes the vase of MA.
Met (Coptic) and Ment (Eg.) denote No. lo, and in the Hoopah
language MiNCH-la, for No. lo, preserves the triliteral form of Men
and Ma.
In Sanskrit, Maki signifies the twin creators, the originators of all
beings, otherwise called heaven and earth. In Chinese the beginning,
that which is primordial, is called Meng. In the Maori, the twins are
Mahanga. So Maiianga, the snare, answers to Mena (/>. Menka,
Eg.), for the collar ; and in Irish the collar, bracelet, or anything worn
on the neck or arm, is a MuiNCE, a form of ManaCLE or M.\NIC/E ;
in English, the MuNGER is a horse-collar. The reduced form is again
shown in Makh (Eg.), to be ripe ; the prior form in MaonGA, Maori,
to be ripe. So the Makh, or MUK, of many languages, is MiNGE,
in English Gipsy, for the womb, and MiONACRE in Gaelic for the
internal parts, whence came the expression for our common origin in
the one mould, “ We were all vmng up in the same trough.” MUNGE,
English for the mouth (the Maori, Mangai, mouth), deposits both
Mun and Mug for the mouth, just as Menka becomes Mena, and
Macha, the intermediate link being extant in Khaling, as MaCHHA,
for the typical old woman or mother, which shows by the accent the
original Manchha, who becomes the Make, English spouse or mate ;
Mke, Swahili, a wife; and Makau, Maori, a spouse.
The primeval goddess and mother of the gods is named ZlKUM, a
variant of which is Zigara. A fragment of an ancient Akkadian
poem, containing the primordial imagery of all mythology, tells of the
tree in Eridu, the celestial birthplace, which is the same tree that is the
type of source in the Egyptian mythos, from which Nupe or Hathor
pours the water of life. “In Eridu, a dark pine grew,” and “its
^ Col. D, line 7. 2 Neh. x. 3.
Egyptian Origines in Assyria.
501
shrine (was) the couch of mother Zikum ; like a forest spread its
shade ; there was not (any) who entered not within it. It was the
seat of the mighty, the mother, begetter of Anu, Within it also was
Tammuz.”^ ZlKUM, who is here personified as the one great mother,
is identical with the Egyptian Sekhem, a name of the shrine itself.
Tammuz, called Duzi, the only one, in Akkadian, is born in this
shrine. In the Ritual, one form of Horus, the son, is “ Har who dwells
in Sekhem,'’ or “ Horus who dwells in the shrine,” the secret, shut-
place, the feminine creatory. A kind of sistrum-mirror, the symbol
of reflecting and reproducing, is also named the Sekhem, the looking-
glass being a well-known emblem of the genitrix, following the “Eye,”
called the “ Mother of the Gods.”
Davkina, the consort of Hea, is the goddess of the deep. She
represents the Bau, Baut, or void, personified in the Phoenician Great
Mother Beuth, who was the goddess of Byblus, and in Buto, the Greek
form of Sekht or Pekht. The Egyptian Bau is the void, the hole of
the tomb, over which Num is said to preside. Tefnut is a form of
Pekht, the lioness-headed goddess. Tef means to drip, spit, evacuate,
menstruate ; like Davkina, she is a goddess of primeval source, as
moisture, which is finally blood; hence Davkina is Damkina, and
dam is blood. So Tef (Eg.), to drop, is determined by the flower of
blood. KenA, in Assyrian, as in many other languages, denotes
the feminine abode. The first Tef, Dav, or Dam was the old Typhon.
At this point we are compelled to make another digression.
As already intimated, one object of the present work is to interpret
the primitive history and sociology from their reflexions in the mirror
of mythology and symbolism. The ancients preserved the past in
their own way.
A Chinese sage tells us that “ Antiquity was illumined by a clear
light, of which scarcely a ray has come down to us. We think the
ancients were in darkness, only because we see them through the
thick clouds from which we have ourselves emerged. Man is a child
born at midnight; v/hen he sees the sun rise, he thinks that yesterday
never existed.” There is some truth in this ; but it is easily mis¬
construed, because the children, waking from their own darkness, and
finding gleams of an earlier light in the world after a while, have said
it was direct from heaven; the light of revelation no longer vouchsafed
to them, and in their ignorance have held it to be divine and solely
the divine. Naturally interpreted, it was the starlight that precedes
the day. Nor has the light of the remotest past been lost—not one
ray of it—however ignorant we may be of the process of preservation,
any more than the rays of sunlight which were gathered up in the coal-
deposits millions of years ago for the fuel of to-day. To me it seems
that nothing has been lost, and the depths of the human consciousness
are mental mines as permanent as those of earth. But the way in
* Records, vol. ix. 146, 147.
502
A Book of the Beginnings.
which the stereotyping has been effected independently of us gives
one an awful insight into the taciturnity of the Eternal.
One method of preserving the past was by giving different names
to the same things, to be used by the two sexes. The custom was
current among the North American Indians, the Kaffirs, in their
custom of Hlonipa, and the Caribs. The latter hold that each one
of them has a good spirit-attendant for his divinity, whom he calls
ISHEIRI ; that is the divine name used by the males. But the name
used by the women for their attendant-spirits is Shemun, or Chemun.
This can be interpreted by Egyptian mythology.
The earliest deities on the monuments are the Smen, the eight
(founded on the seven stars or seven spirits of the Great Bear and the,
Dog-star) great gods in Smen or Am-Chemun. The eight Smen,
who were the first determiners of time and period, became the eight
gods of the primitive cult, and the eight spirits in a later phase; the
seven with the manifester or Messiah-son, the Asar or Isheiri of the
male nature; othenvise the seven cows and their bull, who says (in
the Ritual), “ When I am the bull of the cows, I am at the upper
parts of the heavens,” i.e. in the south.^ They were the most ancient
gods of chaos and night. These became the “ spirits ” of various races
and peoples; they belonged to the worship of the genitrix, and being
so old were afterwards degraded. Thus in Egyptian the Khemu
(Shemau) were a questionable class of spirits, and the Shemau are
Typhonian genii.- The Smen were Typhonian and first, and their
worship is preserved in this curious custom of the Carib women still
calling on the “ SilEMUN ” spirits, whilst the men call upon ISHEIKI,
a name which looks like that of the son of the mother, the Sheri,
or pubescent youth, known as Hesiri or Asar in Egypt; Assur in
Assyria ; Arthur, in Britain ; and by other names of the son who
was his own father, when he became the husband of his mother.
The first creation and reckoning of time belonging to Smen, the
Smen as the eight, the two as mother and son, terminates with the
Deluge, called in the Hebrew version the Deluge of Noah. The
seven are represented by the seven patriarchs of one list, ending with
Lamech, who produces the triad of sons, as does Noah in the list of
ten patriarchs. The seven have but one origin wherever found, or
whatsoever they may be called, whether the seven spirits of the Bear,
as in the Ritual; the seven Elohim, sons of God, Kabiri, Khnemu,
Hohgates, Rishis, or what not; and in the fourth chapter of Genesis
the seven of Eve, or Ursa Major, are followed, and the eight Smen
are complete in Seth, who is the father of the Anosh, the manifester,
the Anush (Eg.), or Sut-Anup. These in one list are the predecessors
of the Deluge; and all the earliest history, sociology, and legendary
lore of mythology and typology belong to this period of time and
mode of reckoning. For example, all the earliest human transactions
^ Ch. 105.
Egyptian Origines in Assyria. 503
in the world, related in myth and tradition, belong to the time of the
goddess of the seven stars, whose manifester was the eighth ; Sut in
the Sabean cult and Taht in the lunar. Thus, it is said by Tacitus,
“ The Jews escaped from the island of Crete at the time when Saturn
(Sut, the child) was driven from his throne by Jupiter ; ” which, when
interpreted, was when the worship of the son of the mother was
superseded by that of the father, the Ju-patcr, and men had personi¬
fied the male parent in heaven. The same writer remarks, “ Some say
that in the reign of Isis there was an emigration from Egypt into the
adjacent lands.” The first appearance of Isis is as Hes-Taurt, the
cow-headed genitrix, who followed the hippopotamus-goddess of the
seven stars; she was the lunar genitrix, who continued the old Sabean
mother, Typhon. This identifies a time in the astronomical chronicles.
Both the star and lunar mythos were pre-solar. Further, Tacitus
reports that many considered the Jews to be .Ethiopians, who were
impelled by fear and by the hatred manifested against them to
change their settlements in the reign of king Kepheus.^ As wc have
seen, Kepheus was an ancient star-god, represented in a dual cha¬
racter by the constellation of that name, and by the star Cor Leonis,
and by the two lions of Egypt, or Shu and Anhar, the Moses and
Joshua of the Jews.
The primitive Chaldeans and Babylonians were known to the
Greeks by the names of Chaldeans and Kephenes. The Kephenes
were synonymous with Ethiopians. They were descended from king
Kepheus. Dicaearchus says the Chaldeans were first called Kephenes
from king Kepheus. “ Before (the time of) king Kepheus,” says
Hellanicus,^ “ there were some Chaldees who extended beyond Baby¬
lon, as far as Choche,” and Diodorus Siculus calls the Chaldees the
most ancient Babylonians. Kepheus is identified with Kush, called
the begetter of Nimrod.^ Kush, as before shown, is the Egyptian
Khepsh, the north, as the hinder part; and in the planisphere Ke¬
pheus is the king of Ethiopia or Kush. Thus Kush is not a person,
but a quarter, the Egyptian Khepsh, and Kepheus is its monarch.
In the Greek traditions of Kepheus and the Kephenes, Perseus
plays a prominent part; and in the celestial allegory Perseus is the
son-in-law of Cassiopoeia, queen of Ethiopia, or Khepsh (ci'n), the
Khepsh and Khebm (K4m) of the beginning belonging to the oldest
genitrix, and to the north as the birthplace. Kepheus must have been
a son of the Typhonian genitrix, continued as Hathor, but he intro¬
duced a new regime as a Male Lawgiver.
In the tenth chapter of Genesis, the black race of Ham and Kush
are placed before the Akkadians, Babylonians, and Assyrians. Nim¬
rod, the typical progenitor of these peoples, is the founder of Babel,
Erech, Akkad, and Kalneh. Nimrod, as affirmed by Berosus, was the
' Histor. lib. v. ^ Stephen of Byzantium,
a Gen. X. 8 .
504
A Book of the Beginnings.
first that ever bore the title of a shepherd king,i and Kepheus, as
Regulus, is the shepherd-king of the heavenly flock, the star Sib-zi-
anna,2 a name of Regulus and of Mars,'who was also the planetary
type of Kepheus (Shu) in Egypt,
In speaking of the naming of Northern ./Ethiopia in the first
chapter, it might have been pointed out that the birthplace of Bacchus
was Mount Nyssa, which, says Herodotus, is “above Egypt in
^Ethiopia.”® Nsa (Eg.) is a name of the north, like Khepsh, and of
the birthplace in the beginning, the hinder quarter ; and this furnishes
another proof of the namers of Northern ^Ethiopia being further
south at the time of the naming.
According to Anacreon, Aithiopais, or the son of ^Ethiops, was a
surname of Bacchus, .^thiops is identical with Kush, the parent of the
^Ethiopians ; and Bacchus is a form of Shu or Kepheus, with whom we
are about to identify Nimrod and the Kephenes, who are so named
after Kepheus, the star-god. The Kepheus meant is the king of the
celestial ^Ethiopia, Khepsh, the north, not a human progenitor of the
people. The name of the north is also an element in the mapping
out of the land ; the Kephenes and Chaldees having been a dual form
of the ancient people of the empire, the earliest Kephenes were pro¬
bably seated in the north.
The Jerusalem Targum renders the statement of Genesis x. re¬
specting Nimrod, the mighty hunter, by saying, “ He was mighty in
hunting and in sin before the Lord ; for he was a hunter of the sons of
men, in their languages.”
The dispersion of language will be shown to represent figuratively
the naming of places in the planisphere, which entered a second
phase under Kepheus or Nimrod. There can be no difficulty in
identifying Nimrod as Shu or Kepheus, Egyptian Kafi.
The eight gods ruled in Am-Smen before the lifting of the solar
firmament; Shu, who is pourtrayed in the act of supporting the
celestial vault, is designated the elevator of heaven. In the
Egyptian creation, Shu separated the earth and the waters in two
masses, and excited the hostility of the evil powers.^ This creative
act was afterwards attributed to Ptah in his name of “ Let-THE-
EARTH-BE.” Shu was pourtrayed as a hunter, with his dogs; but
there is more than the hunter in the Hebrew word n'V, which means
properly a catcher,® and agrees with the Egyptian Tsat, or Sett, a
noose, to catch, to catch in and with the noose. This Sett, noose or
tie, is carried in the hand as the special type of Kepheus (Shu),
and identifies him with the Hebrew n*v, rendered the hunter, but
which should be the capturer, as shown by the hieroglyphical sign.
In the Syriac, Arabic, and Septuagint versions, Nimrod is called
the giant; the name of Shu also signifies to extend, to elongate; and
1 Cory’s Fragments. 2 M. Oppert. ® B. ii. 146.
^ Maspero, Hist. Ancienne des Peuples (^Orient, p. 62. * Jer. xvi. 16.
Egyptian Origines in Assyria. 505
in the Magic Papyrus^ Shu (Kafi) appears as a giant, the giant of
seven cubits.
Nimrod began to be a “Gibor” in the earth. Kafi is a name of
Shu, the Greek Kcpheus. Kef (Eg.) means force, might, puissance,
and Shu bears the ideograph of this might and force in the rump of
the lion on his head. He is the image of the of Genesis, the lord
of force. This sign of force is the determinative of the word NEM,
meaning force, to force back, turn back by force, as the sun is said to
be forced along by the conducting of Shu.^ Nemrut is a name found
on the monuments. There were three princes of the name of Nem¬
rut or Nimrod in the twenty-first dynasty, one of whom was conquered
by the ^Ethiopian ruler Pankhi. A Nimrod, the father of Sheshank I.,
twenty-second dynasty, is supposed to have been of Libyan race. The
name has been derived by Brugsch Bey, from Nimr-at, the son of the
leopard ; but it has been overlooked that Nimr, for the leopard, is
represented in the hieroglyphics by Nem, the spotted skin. Nimr,
the Semitic name of the leopard, is written in Assyrian Ni-im-ru. In
Egyptian “ru” is the lion ; the tv/in-lions are the ruti, the two ru.
One of the two lions is a leopard or leopard-cat—the maneless lion.
Shu, the lion of the sun, transforms into the leopard or cat, and
becomes the lion-leoparded of heraldry. That is the Assyrian Nlmru.^
Nem-Ru (Eg.), determined by the spotted skin, is the leoparded-lion.
Also Nem means the second, and Nem-ru is the second lion of the
leopard-cat type. The Nim-ru, then, is the leopard named as the
second lion; the second of the twin Ruti is Nem-Ruti. In Arabic
Nimarat is the plural or djial form of the leopard’s name, corre¬
sponding to Nemruti. Shu, as Anhar, or Kepheus with the Khept
sign of Nem carried on his head, is the Nem-ruti, the second, the
leopard of the two lions or Mau ; whence the name of Nimrod
may be derived as Egyptian. When the Osirian in the Ritual^
exclaims, “I am the two lion (or dawn) gods, the SECOND of the sun,
Turn in the lower country,” that is equivalent to his saying, in this
very sense, “I am Nimrod.” Nem is the second (the spotted skin),
the twin-lions are the Ruti, and Anhar in this character is the Nem¬
rut or Nimrod.
Another meeting-point between Shu and Nimrod can be found in
the statement of the Paschal Chronicle^ where the Mysians are said
to be descended from Nimrod; “Nebrod, the huntsman and giant,
from whom came the Mysians.” Lydia formed a part of the same
kingdom of Pergamos as Mysia. Mysia bears the name of Mashu,
and Lydia of the Ludi or Ruti. This will explain why names of the
mythical monarchs, Nimrod and Assur, have not been discovered on
the bricks of the cities assigned to them. They were characters, per¬
sonifications, not persons,'belonging to the heavens, and therefore
^ Rit. ch. xvii.
^ Ch. xxxviii.
^ Rit. ch. xvii.
Vol. i. p. 50.
5o6
A Book of the Beginnings.
divinities. Hence, while their names remained as human or ethnic
titles, the real characters were continued as gods under other names.
Although they work without the present clue to his mythological
nature, Assyriologists have asserted that Amarud, Marduk, and Silik-
mulu-khi are names or titles of Nimrod. Among other names of the
god Marduk, Amarud, or Nimrod collected by Norris, is that of Su,^
the equivalent of Shu in Egyptian. Shu has the meaning of light, and
the god Shu is also called the light of the sun; he was the lamp of
Ra that showed the position of the invisible sun. Light, splendour,
the brilliant, is a meaning assigned to Am-ar (Akk.); so AM (Eg.) is
splendour and light. Mar signifies the youthful, splendid, the Red ; a
name especially applicable to Mars, and to that planet only, which was
assigned to Shu as his planetary type. For it should be explained
that when the length of the planetary cycles was made out new
names were created. But the new phenomena were also assigned
to the more ancient divinities. In this way the genitrix of the
seven stars was made the lunar goddess as Hes-taurt (Ishtar), and
Venus was assigned to her in the two characters called the two
divine sisters, Venus below and Venus above the horizon, by
which the two truths and aspects of the motherhood were likewise
expressed. Thus the types of the Great Mother were Ursa Major,
the Moon and Venus. Mars was given to Shu (Kepheus); Jupiter to
the dual parent who had been the earlier son of a dual nature,—in
Egypt Ptah ; Mercury denotes a Sabean form of Taht, and Saturn is
the planet of Sut. Assyriologists who identify Marduk with Jupiter,
and Jupiter with Nimrod, are entirely wrong. Mar, the Red, is Mars.
The Mar in Marduk, and Amar in Amarud, no doubt represent the
Egyptian Maharu, the youth, the young hero, the warrior who was
Mars as the planetary type, and Nimrod (Kepheus-Shu), as the hunter,
the shepherd, the lawgiver and king of Kush.
Merodach, at Babylon, is described by Diodorus as represented by
a figure that was “ standing and walking.” This is the portrait of
Anhar (Kepheus), who is depicted in a marching attitude, with the
noose-sign of capture in his hand. The same character is given to the
god called Silik-mulu-khi, who says of himself, “ I am he who
marches before Hea ; I am the warrior, the eldest son of Hea, his
messenger.” 2 The god Marduk, the marcher, is found to be accom¬
panied by four dogs. It is said, on one of the mythological tablets,
“ The god Ukkalu, the god Akkumu, the god Iksuda, and the. god
Iltebu, are the four names of the dogs of Marduk.” ^ The “ dogs of
Shu,” the “dogs following Shu,” the “Punishers of Shu,” are to
be found in the Ritual, although the number is not given ; these are
the dogs that hunt with the Capturer. The “dogs following Shu”
' Assyrian Dictionary, p. 853.
2 W. A. I. 4, pi. 30, 3 ; Chaldean Magic, p. 190, Eng. Tr.
3 Bib. Arch. vol. ii. part ii. p. 245.
Egyptian Origines in Assyria.
507
apparently implies the legend of Actaeon, who was torn in pieces by
his own dogs ; and in the story of “ Ishtar and Izdubar,” ^ the goddess
is charged with loving the “king of the land,” and with transforming
him into a leopard, whereupon his own dogs tore him piecemeal.
Kepheus was the king of Kush, and as Shu he was the lion-god
who made his transformation into the Icopard-cat—a change here
attributed to the sorceries of Ishtar.
Silik-mulu-khi is the messenger of Hea, who revealed to man the
will and knowledge of the god. He is called the “ Great lord of the
country, king of the countries, eldest son of Hea, who bringest back
(into their periodical movements) heaven and earth. Thou art the
favourable Giant: to thee is the sublime bank of the pit of the ocean.” -
Exactly the same change of character takes place with Nimrod, Amarud,
or Marduk as v/ith the ancient star-god Shu in Egyptian mythology,
where he who was a far earlier god than Ra becomes the son of the
sun-god as Shu-si-Ra in a later creation, called by the name of Ra.
So Marduk and Silik-mulu-khi, two forms of Nimrod, are each repre¬
sented as being the son of Hea after the establishment of the solar
triad of Hea, Bel, and Anu.
It must have been a curious discovery when men found out and
individualized the fatherhood on earth, and this fact is reflected in the
setting up of the fatherhood in heaven, which was for the first time
established under the solar regime; and the father was Atum in
Egypt, Hea in Assyria, or Abraham in Israel. After which, the
earlier god, who originated as the child of the mother, is called the son
of the father. When Ra, the sun, had become the father of the gods,
the fatherhood was extended to the past. He is then said to
“ Create his name as lord of all the gods; ” the name being identical
with the sonship as a type of manifestation. They made much of
this discovery or individualization of the male parentage by which
they had found the father in heaven, whom they enthroned above the
ancient genitrix until the name, the Renn, the child of both, came to
supersede the father and mother in the later stage of theology.
In the Assyrian mythology the “ supreme name ” is a secret with
which Hea alone, the divine father, is acquainted. He says to his
phantom messenger whom he sends to Hades for the release of Ishtar,
“Awe her (Nin-ki-gal) with the Name.” “Silik-mulu-khi, as the son
of Hea, is his Name.” Hence the magical incantations represent Hea
as teaching the NAME to his son ; but it is unuttered, because he and the
name are synonymous. And the reason why this secret of the name
rests with Hea is because he impersonates the divine fatherhood. Ra
is described as the god who covers his limbs with names. This
doctrine is echoed in the Divine Pymander. “ For this reason he
hath all names, because he is the one father; and therefore he hath
^ Col. 2, 14-17.
2 “Akkadian Hymn,” Lenormant, Chaldean Magic, p. 193.
5 o 8
A Book of the Beginnings.
no name, because he is the father.” ^ The name was the manifester,
the Anosh, the son ; hence the manifestations were identical with the
names. We see the way toward this doctrine of the fatherhood in
the self-effacement of the father at the birth of his son, and the sinking
of his own personal name in that of the son ; the doctrine of Smen
(Eg.), or the setting up of the son in place of the father.
The supreme secret taught by Hea, the god of learning, to his son.
when he makes his appeal to his father, is called “ the Number.”
Numbers were a mode of invocation and conjuration. Amongst
these. Seven is pre-eminent. But there is a secret in Egyptian,
connected with the origin of numbers and reckoning; with the
two hands and with the ten moons of gestation. No. lo is likewise
related to the son, possibly on account of the ten moons of gestation.
Har, the name of the son of the mother, has been found to mean
No. 10 in Egyptian ; and the type-name of the son of the mother,
as Assur or Ashar, also stands for No. lO, as Asar in Hebrew;
Ashar, Arabic; Sar, Syriac; ASSER, Gafat; ASHUR, Tigre;
Assir, Hurur ; AS-SUR, Arkiko ; ASHIRI, Kafifa.
Khemt, the Egyptian name for No. 3, has also been found with the
value of No. 10. To be Khemt is to attain adultship and become the
Jiomjue fait, the sherau of thirty years, or thrice ten. Har and Khemt
for No. 10 thus meet in the son, who was called Khem-Horus on
attaining maturity, as the pubescent virile god in the character of the
begetter. The son, therefore, represented the NUMBER as he did
the Name. He was the repeater, and the number ten is the type of
repetition and renewal.
In his “ Secret Sermon on the Mount of Regeneration,” Hermes
tells his son Tat that “ The Number Ten, O son, is the begotten of
souls ; life and light are united where the number of unity is born of
the spirit. Therefore, according to reason, unity hath the number
of ten, and the number of ten hath unity.” ^
In the Chaldean Kabala the gods are each designated by a number,
in a series that ranges from one to sixty. A tablet in the librarj'-of
Nineveh gives a list of the chief gods, together with the mystical
number of each. The subject will be discussed in the “Typology
of Number.” The same system was extant in Egypt, where Taht
is the lord of the No. 8, and Shu, or Su, bears the name of the
No. 5, and Aft of the No. 4. The later name and number are
founded on the four quarters. Each was established in phenomena
as these were mastered and personified. The Tat emblem, designed
by Taht and given to Ptah, is an image of the four quarters. The four-
.legged hippopotamus and the couch were likewise types of Apt and
the four quarters ; also the stone hewn four-square. When they added
the upper and lower heaven to the four cardinal poirits the cube was
adopted as the six-sided type of support for the foundation of things,
^ B, V. 34. 2 Divine Pyviander, b. vii. 51, 52, Everard.
Egyptian Origines in Assyria. 509
as the Tat was the type of the four quarters. 1 he Egyptian Ses
for No. 6, supplies the Assyrian Sos, and the six-sided block or
cube is a Ses. As an emblem of supporting and maintaining power,
this also becomes a Seser, following that of the head and backbone ot
the same name. Now Anu, when raised to the supreme seat, is called
the god One, the god whose number is one ; and yet he is at the same
time identified with the No. 6, as the sign of the single stroke also
stands for the Sos cycle of sixty years. The formula of the Templars
in their worship of Mete was, that the root of the divinity was one and
seven. That of Anu was one and six. The sole foundation for one
and seven is the Great Bear. The foundation of the fourfold one is
that of the four quarters; and of the six-one, the cube of the heavens,
the Seser. Anu was designated the Sesru, the founder and sustainer,
when the heavens were formed according to the cube-block of the
stone building, when the upper and lower heavens were added to
south, north, east, and west, and a luni-solar month was formed
with six divisions of five days each. The ancient mysteries are very-
simple in their nature, when understood ; our ignorance has made
them appear profound, whereas they are only profoundly simple.
As with the gods and the phenomena which they typify, so is it
with the localities, scenery, and imagery of the other world ; the world
of the astronomical allegory rendered eschatologically, divided into
the upper and the nether halves, which range in one reckoning from
solstice to solstice, —these having once been the long and the short of
it all,—or from equinox to equinox.
Tiamat, the personification of primordial source as the water of
the abyss, is the same as the Tavthe of Damascus and the Tha-
VATH— Omoroka of Berosus, the name being identical through the
permutation of M and v. Tavthe is the same word as the Hebrew
Tophet, the place of the dead and unclean things represented by the
valley of Hinnom. But the first Tophet, or Tavthe, was the hell
of waters, and with this agrees the Hebrew oinn (Tahvm) for the deep,^
which, at the time of the Deluge, was depicted as bursting forth with
its over^vhelming waters and reproducing chaos. Tahvm, as a plural
form, is the equivalent of Tepht (Eg.), the lower Tep or primal point
of commencement. Tepht is identical with the Seven Provinces of
Dyved that were submerged by the Deluge, the cause of which is
thus addressed :—“ Seithenin, stand thou forth and behold the billowy
rows. The sea has covered the plain of Gwydneu.”^ The Tepht is
still extant in DEPT-ford on the Thames. Tiamat, Tavthe, Tophet,
Tahvm, and Dyved are all one, and the original’ is the Tepht (Eg.),
the abyss, cave, hole of source, the entrance called a door, a valve,
and the hole of a snake. This was the passage of the lower heaven
first figured as the earth when it was not yet known that the earth
was a globe ; hence the hole of the worm and the snake ; the mud of
^ Gen. vii. ir. * Black Book of Caermarthen, 38 ; Skene, ii. 302.
510 A Book of the Beginnings.
the eel; the baut of the grave; the waters of the Tebt (Topht), the
hippopotamus-type of the genitrix before the stars, the moon, and
sun could be imaged as passing through a void of clear space below
corresponding to the vault above.
The Assyrian Beth-zida, or Tzida, the temple of life, repeats the
Egyptian Tes, or Tsui-TA, the deep, the abyss of all beginning,
the place of the waters. Tes (Eg.), the very self, the concealed, in¬
dwelling, enveloped soul of self, becomes the Assyrian Tzi for the
inhering spirit of life, and as locality the Tsuita is equivalent to
Tzida. Zuge is the name of the “ Void of procreative Nature,” i.e.
the uterus of creation. This, in Egyptian Sekha, a shrine, a gate,
was worn down to Sesh, the place of opening and issuing forth ; the
nest, the lotus, the house of preparation (Sesht), the secret place of
mystery, ferment, combustion, and generative power in general. Sesht
means Alcohol, a first form of spirit. As Saakh it denotes a spirit of
illumination and enlightening or inspiring influence. Egyptian will
people the Assyrian void with tangible meanings.
The Zuge or Sekha is personified as Zikum, under the tree-type of
the producer. The Saqamah (nopK'), in Hebrew, identifies the Tree
of Zikum with the Sycamore or Sycamine, in which the type
passes by name into English. The Saguma, in the African Gura, is
a house; the Skemma, Icelandic, a store-house. The tree-shrine of
Zikum, in Eridu, like the Egyptian tree of life, the ash, in the pool
of Persea, also stood in the pool of the Two Waters of the waterer
as Hea. Here was the place of new birth for the sun every spring,
in Eridu. The birthplace and place of new birth is also called the
Meskhen. Para is likewise a name of the abode of birth, the Pa,
house of Ra. The whole of this scenery is crowded into a Tine
found on one of the cones—the seed-symbol.
In the inscription of Rim-Agu, he is denominated “ lord of Bit-
Parra, Mizken of ancient Eridu,” ^ who keeps the religious festivals.
He is lord of the solar house in Para, the place of new birth in
Eridu, that is of the terrestrial copy of the imagery set in the
heavens by the Egyptians, the Mizken or Meskhen being a type
equivalent to the producing tree, the shrine or w'omb of the great
mother herself, who brought forth in Eridu as Zikum.
The “ Pal-bi-ri,” or the temple of the great gods, built in the
beginning, was a title of the city of Assur.^ This Mr. Smith did
not understand. It is the primitive Pal or Par. In the hieroglyphics
the ideographic house of the sun is the Par, phonetic Pa, the birth¬
place. Pa-ra was the sacred name of Heliopolis. The Pa was a
palace, and the first palace and PARadisewas the PAL or Par which, in
Akkadian, is the sexual part of woman, the Egyptian Par ; PiR,
Gond, sexual part, belly; Per, English Gipsy, belly; PoR, Arme¬
nian ; Bar, Hungarian; Prut, Malay; Bayar, Canarese, for the belly
^ Records of the Past, vol. v. 65. ® Smith, Chaldean Genesis, p. 68.
Egyptian Origines in Assyria.
511
or womb ; Irish, Bru, the womb, as the abode of birth. From this
Pa or Pal comes the Palat (Ass.), the family and the race. The temple
of the god Assur, and of the great gods, built in the beginning, is
also found in the Fijian BURE, the god’s house and name of a
temple. It is noticeable too that the Assyrian Palu, a life or lifetime,
is paralleled by the Fijian BULA, for life and to live.
The Assyrian “ Happy Fields ” are the same as the Egyptian
Elysium of the Aahru. The “ Land of the silver sky” is one with
the upper heaven typified by the Hut, the white silver crown; the
summit of this region was at the place of the summer solstice, where
the eye was full at midsummer, a'nd the spirit is at peace in the abode
of the blessed. The nether-world not only includes the same scenery
as the Egyptian, together with the great hall of justice ; it is likewise
described in the same terms, in the descent of Ishtar into Hades,
or Bit-Edi, which is also designated the “ house of no return,” “ the
house men enter but cannot leave, the road men go but cannot
return.”^ In the solemn festal hymn of the Egyptians, which is
probably alluded to by Herodotus,- it is written, '• Ye go to the place
whence they (the dead) return not; feast in tranquillity, seeing that
there is no one who carries away his goods with him. Yea, behold,
none who goes thither comes back again.” ^
The land of no-return is spoken of in the Song of the Harper.^ Bit-
Edi answers to the Egyptian Aati, the place of souls in the hinder
quarter, the Hades, the name of which is derived from Kheft. The
Assyrian Hades is called Edi or Bit-Edi, the house of assembly. The
Egyptian Aa-T is the original of the Greek Hades and Russian Ad,
the place of spirits. The Aa-T denotes an abode of souls. There is
also a region, in the Assyrian underworld, corresponding to the seven
provinces of Dyved, the seven caves, the seven islands, and other forms
of the seven found in the eschatological Netherlands.
In one of the cuneiform texts the seven gates of Hades are spoken
of as the seven doors {dalti) of the underworld.^ So the house of
Osiris, in the Hades of the Egyptian Ritual, contains seven halls and
seven staircases.® Seven walls encircle a central place as the heart
of all. The seven, with the centre, correspond to the region of the
eight, Smen or Sesennu, in the Ritual—the seven, with Sut or Taht as
the eighth, for their manifested This is the Terui, circumference, and
the Troy of the British and Greek mythos. At the centre is placed
the palace of justice, in which the judge of the dead sits on his throne
to deliver judgment and execute justice. This is the palace of Nin-ki-
gal, the great goddess of Justice, who in this character equates with
Ma, the Egyptian goddess of Truth and Justice, to whom the Hall
of the dual Truth is assigned. In this place of the Hall of the Two
“ B. ii. 78.
•* Ibid. vol. vi. p. 130.
6 Ch. cxlvi.
1 Col. I.
3 Records of the Past, vol. iv. 117.
® Trans. Soc. Bib. Arch. vol. iv. part ii. p. 293.
512
A Book of the Beginnings.
Truths was the Pool of the Two Truths, Shuma, otherwise called
the Pool of* Persea (the Tree of Life), from which the water of life
welled forth. So in the Assyrian locality of the judgment hall at the
centre of the seven circles arose the stream of the water of life,^
which in another phase was accounted the water of death.
“Bit-Anna” is frequently referred to in. the Inscriptions, but
whether Anna should be read god or goddess has not been always
determined. A “ shrine of Anna was built on the mound near
Bit-Ziba, and dedicated to the moon-god. Sin, as his temple—BlT-TI-
Anna, his temple.” ^ M. Oppert renders this the “ Temple of the
Assizes of Oannes.” A temple of the Assizes would be the judgment
hall of the Egyptian Annu. Bit-ti rendered by Egyptian is the
double house, that is the hall of the two truths and of the Assizes.
Anna, as Annu, is a place here, not a person; neither the gracious
goddess nor the P'ish-Man, but the region of the Hall of the Two
Truths, the judgment hall where the Assizes took place, and the moon-
god as An, a form of Taht, registered the dooms of the righteous
and the rejected. Bit-ti-anna, the temple dedicated to Sin, is in
accordance with the dual house in Annu as the lunar type. There
were three types—the solar, lunar and stellar, or Heliopolis, Hermo-
polis, and the double holy house of Anup the star-god, one of whose
images is the wolf. Sab, Assyrian Zibi ; and Bit-ti-anna was on the
mound near Bit-ziba,^ just as in the Ritual and in the zodiac the
double holy house of Anup, in Abti, is found next to the Hall of
Two Truths in Annu. Apparently the two houses are the same below
as those that were figured by the Egyptians in the heaven above.
The parent language will show us that the name of Babylon does
not merely mean the gate of God. It is true the gate became a sign
of enclosing, and thus of an enclosure ; but Bab, the gate, is in too
late a sense. The Egyptian shows us an earlier meaning in Bab, to
turn, circle, go round, revolve in a circle, the names of a whirlpool and
a whirlwind ; Baba, a collar, a chain, a hole ; Bubu, drops and beads,
which are round ; Baba, the Great Bear, the revolving constellation.
Bebr is the Egyptian for Babel. The Babels were round towers; and
the city of Babylon, like all the olden places, was round, walled round,
as we say. Bab-ili was not only the gate of the gods, it was a circle,
a Kar, as its Egyptian name of Kar, Hebrew Kir, implies. Accord¬
ing to the customary way of writing the name as Bab-il-Ra,^ it was at
one time the circle of the sun-god, although the solar cult was not
primary, and Babili, the circle of the gods, was the earlier appellative.
Bab, as the circle, is corroborated by the name of the Bibbu, given
to sailors and to the seven Lubat, the planets, the revolvers, or gods
of the orbit. Babylon below was a copy of the circle above. The
1 Boscawen, Bib. Arch. vol. iv. part ii. p. 291.
2 E. 1 . H. iv. 63 ; Norris, iii. 1051. ® Ins. oj Nebuch. col. 4, 60-64.
* Norris, Diet. vol. iii. p. 946.
Egyptian Origines in Assyria. 513
same root enters into Byblus, of which we are told, “ After these
events Kronus builds a wall round about his habitation, and founds
Byblus, the first city in Phoenicia ; ” ^ which shows that Byblus was
founded bn the circle. The Bab was as ancient as the circular
mounds. Another syllable Ka, as in KA-Dimirra, is rendered Gate
of God. But the Ka is the mouth, as the door of the body, the
Egyptian Kha and KeP, the uterus and emaning mouth. The gate
of the goddess or mother is the primary sense, verifiable in nature.
E-Kl, an ancient name of Babylon, means the mound-city, or
more literally the habitation of the hollow mound, which relates it to
the circular type of the mound-builders, who began with the earth
and ended with brick and stone; the mount with the Cefn or cave
in it being a still earlier form of the E-Kl, and the swelling gestator,
the first great house, the earliest. The Elamite and Hebrew Gan,
signifying an enclosure, is the Egyptian Khan, earlier Cefn, Gophen,
Kafn, or Kivan, and Khent (Eg.) with the feminine terminal.
The oldest name of Babylon is the Akkadian TiNTiR, which has
no known equivalent. In Egyptian Ten is the elevated seat, the throne,
and Teru denotes the circumference, the circle, the Troy, a form of
Sesun, the region of the eight gods. Ten-TERU reads the Throne
of this circle or circumference, the type of Am-Smen. From this we
derive the Tentyris or Denderah of Egypt as identical with Tentir or
Babylon. Ten-Teru is literally the seat of the Troy-circle, that of the
Great Bear and Dog-star, the eight stars, who became the seven great
gods with Assur in Assyria. Denderah was the great seat of Hathor,
the lunar form of the genitrix, whose number eight associates her
with the eight gods. The seat and circle were the same in Tentir as
in Tentyris, and both were the circles of time, one type of which was
the Babel-tower of seven stages with the seat at the top, corresponding
to the seven-circled enclosure of the British Troy pourtrayed on the
stones, which was extant before the building of Trinovantum.
Ka-Dingira, an Akkadian name of Bab-ili or Bab-ilani, is also ex¬
tant in Africa as Tenkur (in the .^Ethiopic inscription of Nastosenen),
better known as Dongolah. Kir or Kar is equivalent to Teru, for the
circle ; Kar (Ass.) being a fortress,—to be walled round. Thus Ten
Kur or Dingira is also the seat in the circle, the circular seat,
synonymous with the Bab of El, the circle of the gods, the Bab-ilu
or Babylon, which is the equivalent of Bab-Ilium, Ilium and Troas
being interchangeable names of Troy, where the seat of the circle
was Mount Ida or Kheft. The first forms of the Great Mother as
of the circle or Pleroma of eight gods was Stellar. The second,
with Hathor as genitrix was Lunar; and TiNGAL the name of the
moon in Tamul, TiNGALU, in Tulu and Canarese, represent the
Egyptian or .Ethiopic Tenkur and Akkadian DiNGIRA. In
Egyptian Ten is the half-moon, the fortnight, and Kar denotes
^ Sanchoniathon, Euseb. Prap. Evang. b. i. ch. vi.
VOL. II.
L L
514
A Book of the Beginnings.
orbit or course. In this, the lunar stage, the circle would be that
of the double or divided lunation represented by ISHTAR as “Goddess
Fifteen,” and the eight gods in Sesennu who followed the eight of
Am-Smen.
In the inscription of Sennacherib, the king in speaking of his fourth
campaign says, “ On my return, Assur-nadin-sumi, my eldest son
brought up at my knees, I seated upon the throne of his kingdom;
all the land of Leshan and Akkad I entrusted to him.” ^ Leshan and
Akkad are also referred to in the inscription on Bellino’s cylinder
(14). Apparently the old names are coupled together, as Leshan and
Akkad for Sumeri and Akkad. In this naming, the Sumerian folk-
title is related in some way to the language, and the ideographic
group expresses the language of some thing or act. M. Oppert reads
it, the ''language of luorship." M. Lenormant renders it the “language
of those sitting^ from a sign having the meaning of to put, to place,
intransitively to sit. A better term is still in use for the “ squatters; ”
to be placed, to sit, to squat, opposed to Nomadic. We have now
to seek for the meeting-point of the language of the squatters and
the name of the Sumeri.
The laws of language tend to show us that the so-called Semitic
origines are Kamitic, and we have to take that step backwards which
language took forwards when the K of Kam was transformed into
the S of Sam, and the Kamite became known as the Semite or
Sumerian. The race of Kam had passed out of the Nomadic con¬
dition in Egypt if nowhere else in Africa, before the Ka sign was
modified into the Sa. The phonetic S was not extant at the time
the Maori migrated from the common centre, but it was when the
Akkadians branched off from the parent stock; and, but for the
evolution of the Sa from Ka, there would have been no Semite or
Sumeri. The tip of the crocodile’s tail is the sign of Kam, black.
This is found to read Sam in later language.^ Also Sam as well
as Kam must have continued to signify black, for Smat is to
blacken the eyebrow with stibium, and Sam is total darkness.
One meaning of Sam (Eg.) is to remain in a place and dwell, or to
settle in one locality; and Sam, to assemble, flock together, herd,
and form guilds, as did the Egyptian fishermen, called the Sami.
The Samat are the common multitude, the Semites in a primal
sense. Sam, to dwell, be located, fixed, has also the form Skam, to
remain, dwell, make a full stop. And Skam only adds the S, for the
person, any one, signified by Kam : thus in Egyptian Sam or Sem has
two earlier forms in Kam and Skam. Kam has the same meaning
of remaining, dwelling, camping, as Sam and Skam. Sam can be
traced back to Kam; the Samite is the Kamite in the second stage,
and the language of the squatters, the earliest settlers, is that of the
Col. 3, lines 64, 65.
2 Sharpe, Eg. Ittscrip. 242.
Egyptian Origines in Assyria, 5 r 5
Sumeri, as the people who first stayed, remained, settled, in the
Sumerian land.
The Semitic name has its parallel in a title of the Egyptian lion-gods
in the solar and second stage, when they had become the servants of
the sun—they who had existed before the solar god was born. The
Sem or Sems is a title of the lion-gods relating to their secondary status
as ministers of the sun. In this stage they are equinoctial gods of
the horizon and of the east and west. Sem is also a name of the
double solar plumes belonging to the sun of the east and west. The
Khept sign then placed on the head of Anhar is that of the hinder-
part west, he who had represented the north and south as the king
of Khepsh and as Regulus the lawgiver.
“ The sons of Kam were Kush, Mitzraim, Phut, and Kanaan, and
Kush begat Nimrod, and the beginning of his kingdom was Babel,
Erekh, Akkad, and Kalneh in the land of Shinar.” ^ As the letters N
and M are continually equivalents, Shinar and Sumir are possibly
interchangeable names for the same country. Shinar is the total land
of the four cities, and, in Egyptian, Sem and Shen have the same
meaning of two or twin. Shen is two or double. Sem is the double
plume, the circle, the twin-total of the heaven divided at first as
the north and south. In this sense Sumeri would be synonymous
with Shen-gar, the twin-circle. Later the twin-land, the land of the
two streams, or the double land of north and south, would be added
to, as Sumir with Akkad, and finally become Sumir and Akkad ;
Sumir remaining the land of the settlers and the people of the
original tongue, the land that was again divided into the four quarters,
represented by the four typical cities which constituted the Tetrapolis
of Nimrod.
The imagery can be best read in heaven first. The sons of
Japheth are seven in number; the sons of Corner and Javan form a
second seven. These belong to the circle of the seven stars. The
sons of Ham are four. These correspond to the four quarters in the
heaven above, which had their likeness in .Ethiopia, Egypt, Lybia,
and Canaan, with Kam (Khebma) and Japhet (Khept) beyond all.
Then we are told that Nimrod became a Gibor in the earth. In
Egyptian, the Keb is a Lord of the corner, and the four Lords or
Genii are the Keb-ari or Kab-ari. Nimrod became one of these.
The same meaning enters into the Hebrew Gibul, to bound as with a
border, coast, or other limit. The plural Gubulim, Phoenician, denotes
the quarter or quarters. Nimrod became one of the four KUBUR
which king Sargon had imaged in front of the four celestial regions or
four quarters. The earliest figure of the four quarters is the fourfold
Apt; the later form of Khebt. These four were typified by the
hippopotamus, lion, crocodile and monkey, the four corners of Khepsh
or the Bear. Next followed the four quarters of Nimrod, probably
’ Gen. X. 6-10
L L 2
5 i6 a Rook of the Beginnings.
marked for us by the great stars Regulus, Antares, Fomalhaut,
and Aldebaran.
Persian legends relate how Nimrod formed the project of being
borne up to heaven by four immense birds, called Ker-Kes, in an
ark or coffer. In Egyptian, Ker is the claw, and means to seize
with the claw, lay hold, embrace : Khes signifies to found, build,
and construct. The Ker-Kes would thus denote the bird-shaped
type of the circle-founder, a form of whom is personified in the
Hindu Garuda,
The ark or coffer is an image of the four corners, the earliest
being that of the Great Bear. This was represented as the coffin
of Osiris; and the four Genii, human-headed, ape-headed, jackal¬
headed, and bird-headed, stood at the four comers of it, these being
four of the seven spirits in Ursa Major. The primitive Ark was that
of the goddess who united in herself the four types which are the
originals of all the fours belonging to the four cardinal points.
It is noticeable that the bird is not included in her quaternity. Yet
there came a time when the bird was introduced, and this apparently
by Anhar (Nimrod) as god of the four corners. Anhar is depicted
in the human form, also as the lion and the monkey (Kafi), whilst his
name of Shu signifies the feather which stands for the bird. The
bird as the winged type would take the lead in lifting up the ark
in which Nimrod was to be borne aloft; hence the four immense birds,
or Ker-Kes, that carried the ark. Shu carries in his hand the ark-
sign in the noose or tie which had previously belonged to the ancient
mother.
Nimrod of the four quarters answers to a Semite derivation of his
name. Nem of the Ruti, the leopard of the twin-lions, was the Nim¬
rod of the two divisions, north and south, Kepheus and Regulus ; but
in the later form, and in both Hebrew and Assyrian, the leopard is
Nimr, and, as already shown, the terminal n-1 (uth)—later —repre¬
sents the Egyptian FUT for the four quarters, as in Kanphoth, and
Nimr-oth is the leopard of the four quarters, the later d-sound being
unknown in the hieroglyphics.
Anhar-Nimrod, the great Gibor, the elevator of the heaven founded
on the four corners, became the angel Gabriel. The Mahometan
legends call him the chief of four favoured angels and the spirit of
truth. The feather of Truth belongs to (Ma) Shu. In the legends of the
middle ages Gabriel is the second of the seven great spirits who stand
before the throne of God ; and in the Ritual the ape-headed Kapi or
Kafi is the second of the seven great spirits, and the Kafi is a type
of Shu-Anhar. . This is the original of Nimrod, chief of the four
Kabirs or corner-keepers, whose Tetrapolis above was the model of
his Tetrapolis in the Plain of Shinar.
In like manner, tradition asserts that the city of JOPPA was built by
Kepheus, king of the ^Ethiopians, and was his seat before the deluge.
Egyptian Origines in Assyria. 517
Joppa is the modified ' form of Keppa ; PA (Eg.) is the city, and Kafi
(Eg.) is Kepheus or Shu. This marks a stage in naming from the
astral mythology, with many applications to places lying north.
In Arabic and Hebrew legends 350 kings arc said to sit before
Nimrod to serve him, and this number, with the four Genii of his
Tetrapolis added, would represent the number of days in a lunar year.
In another version the kings that appear as his ministers are said to be
365 ; the number of days in the solar year without the quarter of a
day being added.- The traditions of Nimrod also mention a period of
400 years during which he suffered in consequence of his having made
war on Abraham, and insolently boasted that he was the lord of all.'’
The death of Nimrod is dated, in a Syrian calendar,^ the 8th of the
month Tammuz, and on the 17th of the same month the Jews kept
their fast or festival in memory of the first tablets of the law which
were broken by Moses on Sinai, i.e. in both cases when the solar year
was established with the beginning at the time of the summer solstice,
and the spring equinox occurred in the sign of the Ram.
The Hebrew form of the word nyjC', with the ayin hard, implies the
earlier spelling as Shingar or Shinkar. Kar (Eg.) is a land, district,
or country, determined by the dual hill ; Shen or Sen being two, Shen-
kar would be the double land, corresponding to the twin-total found
in Sem, The country of SiNKAR, coupled with that of Assur, is
mentioned on Egyptian monuments of the eighteenth dynasty, which
agrees with the Singara of Ptolemy and other of the Greek writers.
Sen-kar or Shen-kar then is named and known in Egyptian, where it
means the double land, with the additional application of Kar, the
circle; and the naming would be in accordance with the mapping-out
of the celestial lands by north and south, as in Mitzraim or Khebti,
the dual Kheb. Shin-kar was the dual land that Nimrod subdivided
into the four quarters on which his kingdom was founded, and the name
lives on in Senkerah.
A title of the kings of the ancient Chaldean empire was Ungal
Kiengi Ki Akkad : king of Kiengi with Akkad. The meaning of
Kiengi has exercised Assyriologists. M. Lenormant sees in it the
country as PLAIN, opposed to Akkad as MOUNTAIN —an expression
to be paralleled with that of SUMERI U Akkadi in Assyrian
inscriptions. KlENGI or KiNGl is an Akkadian word, rendered in
Assyrian by Matuv, the country. In Swahili, Inchi means the country ;
Iniku, in the African Opanda, and Eniku in Igu, mean a forest
district, or the bush. In Murundo, Eanga is a farm; Heang (Chinese),
a village; Yung (Chinese), a wall for defence, a little city. It is a
most ancient, primitive, and widespread title, found in the Assyrian
Nagu for a district; OncO (Portuguese), a hill; Yang (Chinese), a
^ Pliny, V. 14. Solin, xxxiv. i.
* Jellinek, Beth ham-midrash, V. xl., Vienna, 1873.
® D’Herbelot, Btbl, Orient. Nimrod; also Hyde. * Genesis, xv. 7.
5 i8 a Book of the Beginnings.
deep recess in the hills ; Cnoc (Irish), a hill; Chinese, Chung, King,
Chang, or Heang, a hill; Kuanku, African Mandingo,a mountain ;
Kongku, Lohorong, a mountain. The first builder of a city in the
Hebrew Genesis, Chanokh (-Jiijn), has a kindred name. It has already
been quoted as a type-name for the circles of the dead: the Yinge
(Chinese), a circle. CiNGO, in Latin, is to environ, engirdle round ;
Ank (Eg.), to clasp round ; Anhu (Eg.), to envelope, surround, girdle,
encircle. But there is another Ankh, as in the English Hank, a body
of people confederated, and this in Egyptian signifies the natives,
aborigines, or those who are indigenous to the district or country.
Now Kl itself denotes the country, land, locality; and Ankh (Eg.)
means the native of a district. The perfect word is found in the Maori,
Kainga, an encampment, bivouac, place of abode, country, and home.
When Nimrod went forth, and the Kushite migration occurred, it
was made into the land of Singar, not primarily into Akkad ; and the
first-named beginning of the Kushite kingdom was Babel, which, so
far as it goes, identifies Babylon. KlENGl, the country of the natives,
the district of the ancestral race, the motherland, is the equivalent of
Sumeri or Sameri, the country of the first settlers, squatters, or
colonists from the land of Kush. Sameri and Skameri commence,
ethnologically as well as philologically, as the Kameri, who were there¬
fore a branch of the black race from Africa.
The Semite came from the Kamite; and the Kamite was the created
(Kam, to create) race from Khebma, the most ancient genitrix in
mythology.
Assyriologists are accustomed at present to look to Akkad as
earlier than Babylonia, whereas the titles of KlENGI Ki Akkad,
Sumeri u Akkadi, Mat Sumeri u Mat Akkadi,' always place
Akkad last, and make it subsidiary or additional. It is true the most
ancient things yet discovered are Akkadian, but these may have
remained as slough and drift from the old race that went on growing,
shedding, and renewing its life and language in later forms.
In Kam or Kush, the black race of the .^thiopic centre, was the
primeval parentage. The name was continued by Kam in Egypt.
Kush, Mizraim, Phut, and Kanaan represent the four branches in four
different directions ; and Nimrod is the typical leader into Sumeri—
Nimrod the son of Kush, of the black race. The mirror of mythology
shows the Kamite or Kushite to answer ethnically to the celestial
son of Kush, the typical black under each name. And if the name
of Sumeri was borne by the people as well as the land, they would be
the Kamari of that country; identical by name with the Kamari of
India, the Kymry of Britain, and the Kumites of Australia, who have
yet to be brought in.
In the bas-reliefs of Susiana there is pourtrayed a type of race almost
purely negroid.^ Part of the marshy region round the Persian Gulf
* Rawlinson, The Five Great Monarchies, vol. ii. p. 500, 2nd ed.
Egyptian Origines in Assyria. 519
was inhabited by people who were nearly black. A remnant of these
are yet extant in the Lemluns, whom the French traveller, Texier,
has described, and who are allied as an anthropological type to the
Bisharis on the border of Upper Egypt. M. Lenormant suggests
that they probably spoke that “ language of the Fishermen ” which
is mentioned in Assyrian documents as being a dialect different from
those of Akkad and Assur.^ Which further suggests that the Lem-
LUNS retain the name of the Fishermen. Rem (Eg.) is the fish,
people, natives ; and Ren, is to name, or a name. Rem-REN is the
Fish-name, or the Fisherman by name.
The poet Dionysius Perigetes, in his description of the southern
tKvdaL of India, mentions that to the west of the source of the Indus
dwell the flptra?.® These Orit^E may now be claimed by name as
a form of the AuRIT^ in the old Egyptian Chronicle. Thus we have
the Afridi in Afghanistan, the Oritae in the Caucasus, the Auritae
princes in Egypt; and the earliest form of the name is to be found
in the Kafruti of the black race.
Berosus tells us that there were in Babylonia originally many men
of a strange or barbarian race {aXkoedveh), who inhabited Chaldea and
who lived in a savage state after the manner of animals. This answers
to the Kam-RUTI spoken of as the uncivilized race, the savages of
the later Egyptians, who belonged themselves to the original Kam-ruti,
the race of Kam. These were the men of the Palaeolithic age, the sons
of Kheb, Kam, and Kush (Khebma and Khepsh), the genitrix of the
human race, who as goddess of the Great Bear was the primordial
bringer-forth, first figured in heaven by a people who were then to the
south of ^Ethiopia—the feminine Adam or Atum, who appears in the
.Ethiopic portion of the Ritual as the mother-goddess of Time.^ They
carried out the same names as the people of Japhet or Khept(Ked),
who went out into the isles of the north and into the northern parts of
India. The Gutium, a people found in the north of Mesopotamia, also
answer to the Japheti—the Catti or Ketti of the north, as in Caithness
and other countries named from the birthplace. The Gutium are
identical by name with the Kefti or Japheti, with another plural
terminal added to the Egyptian. From the one root found in the
Khef or Kheb we derive Khepsh (Eg.), Khebt (Eg.), Japhet and
Gevim (Heb.), GiiTIUM (Assyrian), Ketti or Catti and Ked
(British). Nor is the Sumeri name the only representative of the
Kamari and Kymry in Babylonia (speaking generally).
The Gimirrai are also found in the north-east of Assyria in the
eighth century B.C., and in the time of Essarhaddon, who fought with
them. These have been supposed to be the KIMMERIOI of Homer,
but the country of the “ cloud-capped Kimmerioi ” was celestial, with
various mundane applications. Wherever found, the name implies the
^ Chaldean Magic, p. 347. ^ Descriptio Orbis Terr arum, v. 1088-94.
^ Supplement, ch. 165, Birch.
520
A Book of the Beginnings.
people who went north in relation to the cardinal points themselves,
or to the north of the particular country inhabited. For example,
enormous underground habitations were extant about CUM/E and the
Auvernian Lake, the name of which place is identical with the CwM
or COOMH of Britain, and the mound-like Gamm of the Laps, which
have become the dwellings of the elves and dwarfs. These were
called ArgilL/E, and were the reputed homes of the “ KiMMERIANS
who dwelt in darkness,” The Cave and Khem, Gamm, or Cam are
synonymous, whether applied to the uterus, to a hole in the earth,
or the void of the under-world. The people of the same names
must have gone forth while the centre, called Kush or ./Ethiopia,
was far up in the dark land towards the equatorial regions &f Africa.
They were followed by the later wave of the Kaldi, when the place of
emanation was lower down in the Kars of the two Egypts, corre¬
sponding in Asia to the Keltae who followed the Kymry over Europe,
the men of the Neolithic age, who were the Karti, as the carvers,
stone-polishers, and masons (the Karti and Rekhi), the cultivators of
the earth (Kar (Eg.), to dig, farm, garden), the buriers and embalmers
of their dead in the Kar and Karas; the circle-makers (Kar, to
curve; Karrt, circles and zones), the metal-workers or furnace-men
(Kara, the smith, Karr, the furnace) ; the sailors (Karuru, boats),
as well as the people of the twin Kars, or Egypt Upper and Lower,
an image of which still exists with us by name in the Cart, the
typical two-wheeled vehicle—an equivalent type for the names of
the Kaldi and Kelt.E as the Karti of dual Egypt, whose name
was derived from the earlier Karuti and earliest Kafruti.
The cradle of the Akkadian race was the “ Mountain of the
World ; ” that “ Mount of the Congregation in the thighs .of the
north”- which can be identified by the hieroglyphic Khepsh, the
thigh of Typhon. The first mount of mythology was the Mount of
the Seven Stars, Seven Steps, Seven Stages, Seven Caves, which re¬
presented the celestial north as the birthplace of the initial motion
and the beginning of time. This starting-point in heaven above is
the one original for the many copies found on the earth below. Ararat
and Urardhu are the same as the mount of mythology in the north,
the hinder part of the heavens. The type of both can be identified with
the north, the back side of the heavens, and the name of the mount
in the Egyptian Artu for the buttock, and Arrtu the ascent. Artu,
the buttock, is equivalent to Khebt or Khepsh for the hinder thigh ;
and Arurut, the hieroglyphic staircase, is the Egyptian form of the
Hebrew Ararat and Akkadian Urdhu. In the solar adjustment of
the starry imagery this mount of the north became the mount of the
east; but that was later. The Akkadians date from Urdhu, the district
of the northern mountain of the world. Mythologically interpreted,
that is the mount of the Great Bear, the goddess Urt (Ta-Urt), the
mount of the four corners called Meru, or the Mesru, still earlier
Egyptian Origines in Assyria.
521
Mitzru or Mestru, identified as the celestial Mazar and Mazaroth, the
region of the Great Bear, marked by the star Mizar in its tail, to denote
the Mest (Eg.) of the birthplace.
Urdhu, the name of the mount, represents Ur-tu (Eg.), and the Tu is
the mount, the rock, and the cave. Ur means the great, oldest, chief,
principal, first. Thus, Urtu, as mount, bears the name of Urt, or Ta-
Urt, who is the genitrix and goddess of the mount in the north, the
Enceinte (Ta) Urt, whose image typified the very primitive crib
and cradle (Apt) of the human race, or the time-births which began
in the mountain of the north, Urdhu, Ararat, or Urrtu, afterwards
called the birthplace of man, in all the oldest mythologies ; the full
form of whose name (Urt) is Rerit (or Ururat), the Sow, the
Hippopotamus, the Great Bear.'
^ After this section had been prepared for press, the following notice appeared
in the Athencpum, July 24, 1880 :—“ In an essay on the peoples and languages of
Africa contained in the elaborate introduction to his Nubian Grammar, which has
just appeared in German, Professor I.epsius maintains that the early Babylonian
civilization was imported from Egypt.” . . . “ The tradition of the Babylonian
priests that their country was one colonized and civilized from the South Sea cannot
be expressed in plainer language ; and this alone overthrows the hypothesis, unten¬
able in ever)' respect, although still pretty commonly accepted, that the Babylonian
mode of writing, together with all the higher civilization of Babylon resting
thereon, as well as the higher culture of its priests, is derived from a so-called
Turanian people, from regions which at the time of the author of the genealogical
tables [in Genesis] were still so unknown and barbarous that he excluded them
from the civilized world. In the oldest times within the memory of men we know
only of one advanced culture, of only one mode of writing, and of only one literary
development, viz., those of Egypt; and we know of only one contemporary people
which could have had knowledge of this culture, appropriated its results, and con¬
veyed them to other nations—this was the Kushites, the masters of the Erythraean
Sea to its furthest limits. It was by them that Babylonia was colonized and
fertilized with Egyptian culture. And it is thus only that the thorough-going corre¬
spondence between Babylonian knowledge and institutions and the Egyptian ones
becomes intelligible. The pictorial writing forming the basis of the cuneiform
characters is unmistakably only a species of the hieroglyphics ; the astronomy of
Babylon is only a development of that of Egypt; its unit of measure, that is, the
royal or architectural ell of 0-525 m., is completely identical with that of Egypt,
which we find described on the walls up to the fourth millennium B.C. ; its archi¬
tecture, that is to say, its temples as well as its pyramids and obelisks, is an imper¬
fect imitation of Egyptian originals ; and so with the other arts. At every step we
meet in Babylonia with the traces of the Egyptian models. ...”
SECTION XXI.
COMPARATIVE VOCABULARY
OF
MAORI AND EGYPTIAN WORDS.
MAORI.
aata, altar,
ae, yes.
ahi, fire.
aho, radiant light; aho-roa, moon.
alia, move in a certain direction.
aha, form, fashion, create in the likeness of.
ai, to procreate, beget.
alta, sickness ; ata, stand apart.
akaroa (Mangaian), the north.
ake, from below, upwards, liigher up, climb.
ako, teach, learn.
amal, or haaxno, swell of the sea.
amala, halo.
amar (West Aust.), pool of water,
ameae, desire,
ameto (West Aust.), Hades,
amikl, to gather up carefully, make a clean
sweep,
amo, bier,
ana, there,
anake, the only one.
anaa (Mangaian), to give birth,
angl, fragrant smell,
ano, again,
ao, day, daytime.
^ apa, a company of workmen,
apiti, curse.
apl,tl, two together, side by side,
apiti, radius,
apora, inclose,
ara, means of conveyance,
wa, rise, rise up, ascend.
EGYPTIAN.
atoi, or atna, an altar, a chapel,
la, yes, certainly,
akhi, fire,
aah, moon.
ahl, denotes the forward movement.
aha, name of Turn as the modeller and former.
aa, to engender.
aatn, ill; aata, unclean, destitute, accursed,
leprous.
akar, the hinder region,
akh, elevate, lift up, suspend,
akh, a mage.
Ima, or lama, the sea.
son, splendour, halo ; amma, orb, shedding
light.
mer, pool of water.
ama, desire ; amena, come (the desired).
am. t. Hades, the devourer of the dead,
amakha, duty, fidelity, faithfulness.
am-or, cemetery.
anna, see, lo!
axkk, I, the king.
anna, the solar birthplace.
ankh, living flowers, a nosegay.
an, or on, again, repeat,
haa, day.
ahna, company of workmen,
ap, consecrate, dedicate,
ap, equal; tl, two.
apt, the four corners,
aprn, a fillet,
nrri, a chariot,
arl, ascend.
524
A Book of the Beginnings.
MAORI,
EGYPTIAN.
ara, path, way.
arta, appear, likeness, imaginary presence;
aro, face.
arlkl, chief, leader, priest.
arlta, eager to do.
am, chase, follow, pursue.
ata, reflected image, shadow, whence a spirit.
ate, heart, liver,
ate-ate, calf of the leg.
atete, oppose, resist.
atl, a word used only for clans and tribes, as
offspring and descendants,
atna, the moon at fifteen days old.
atna, first, god.
au, I.
anau, lift,
ane, groan, alas !
auhaha, to seek,
autala (£. C.), pest,
antakl, roundabout, ciicuilons.
hra, road, path.
her, appear, image, face, apparition.
arkhn, title of a king ; rekhl, the mage.
mta, cause to do.
ma, chase, rush, go swiftly.
aat, a soul; atta, a type, symbol, a mental
image.
hat, heart.
ahti, two legs or shanks,
atat, to offer resistance,
imtl, children, orphans, descendants on the
mother’s side.
ahtl, dual lunar deity ; hetn, one-half,
atl, title of Osiris as the sovereign,
a, I.
aau, raise,
a, oh, ah.
hnh, to seek,
aatl, the pests.
ant, the heh or hook.
ha, breath, taste,
haha, seek for.
ha-ha, shout to warn off.
hae-ata, dawn.
hae-hae, a wailing accompanying the cutting
of the flesh as a rite.
haka, dance, sing and dance, merrymaking.
hakari, a festiv.nl.
hake, crooked.
hakere, stint, grudge.
haknl, old wou^n.
hama, be consumed.
hamama, to shont; hamnmn, to invoke^
mutter indistinctly,
hamu, to gather and glean,
hansi-hana, to be smeared with red ochre,
hangal, across.
hangro, an implement used for setting seed, a
dibble.
hao, to draw round, inclose, encircle, encom-
poss.
hapa, gone by.
hapal, rise, lift up, begin, start,
hapatl. Sabbath or seventh day.
hapn, conceived in the womb,
hapna, hollow valley, depressed; hlfa
(Tongan), downward,
hara, excess, number over,
hara, to violate Tapu.
haramai, come here, welcome.
hatea, whitened.
han, food used in the “ pure ” ceremony first
offered to the gods,
hau, illustrions, famous,
haupa, heap, lie in a heap,
hawa, ventrd.
hawhe, to go or come round,
hehe, gone astray.
helpn, coming straight together, meet exactly,
just and true.
heml-hemi, back of the head,
hemo, to be dead,
herepa, tie up in bundles.
haa, breath of life ; hu, taste,
haha, search, seek for.
ha, hail, ah ! hailer.
hal-ata, beginning of day.
hal, ah, hail, oh, heaven ! invocation.
haka, a festival, a time.
haker, applied to some festival.
hak, crook.
hakr, fast, famish.
aak. old ; Mistress “Heka."
am, the devourer ; ami, con.suming flame,
ham-ham, to invoke with religious clamour.
ham, find, discover, pick up, fish for.
an, kind of ointment, also colour,
ankh, Crvx Ansata.
'I'he ankh.
hahn, a circle, drawn round, time inclosed.
habi, panegyry, festival of time past,
apa, rise, first, prepare, essence, ancestor,
hepti, peace, number seven,
kapn, mystery of fertilization,
kheb, down, lower; hefa, to squat down,
crawl, go on the ground,
hera, over,
hernl, evil-doers.
mai, come; hern, pleasure (come with
pleasure or welcome),
hnt, white.
hai first food, duck-offering.
ha, chief, leader, ruler, lord.
hept, heaped.
hna, excremental.
heh, circle, image ot the eternal.
heh, wander.
hep, a mason’s level.
hem, back,
khema, dead.
arp, packet, bundle, to bind.
Vocabulary of Maori and Egyptian Words. 525
MAORI.
hi, pshaw.
hi, draw, raise, catch with a hook.
hi, affected with diarrhoea,
hi dawn.
hia, desire, \vish, be in love with,
hika, perforin a ceremony with magical incan¬
tations ; hiki, a charm,
hikoko, wasted, starved,
hina, grey.
hine, young woman, or a young girl only,
hipi, ship,
hiri, to seal.
hirihiri, charm, uttered to impart energy ;
horu, yell in the war-dance,
hoa, throw,
hoa, spouse.
hoe, travel in a canoe, voyage,
hokaikai, to move backwards and forwards,
hoki, return,
hokirara, idling.
hoko, barter, exchange, merchandise; prefix
to numerals denoting ten.
hono, add.
hono, continual,
honore, honour,
hopu, a swelling,
hopn, catch, seize,
hore, not; hori, be gone by.
hori, false, deceiving
horo, hurry, quick, speedy,
horn, yell, to the war-dance,
horu, grunt, .^nort, snore,
hou, feather.
hu, mud, bubble up, still, silent,
hua, cause, fruit, egg, roe, seed, bear fruit,
huamo, the sea raised in waves,
huare, s; ittle.
huhi, discomfiture, weariness, miserable,
huhunu, double canoe,
huka, froth, foam,
huka, hook.
hunga, a company of persons,
hurt, turn round, turn of tide, turn of the
year.
hurupa, fresh growth of young trees,
kutl, hoist.
EGYPTIAN.
hi, impurity.
hi, draw, drag, probably yoke or hook to¬
gether.
hi, impurity, thrust out; huu, excrement,
hui, light, hour,
uha, desire, wish, long for.
heka, magic, charm.
hekar, starve, famish.
unan, grey,
han, young.
hept, ark, boat, cabin.
herui, roll up a writing; qy. seal.
beru-heru, an inspiriting cry.
hai, throw,
haa, spouse.
hau, voyage, transport boat,
khekh, balance,
khekh, repulse, return,
uka, idle, idleness, festival,
khekh, scales, number, reckoning.
hannu, bring, tribute,
han, to and fro, continvally.
hon, majesty, sanctity,
kepu, to be in a ferment,
kefa, catch, seize,
her, ended, to have finished,
herui, deceive,
her, go along, fly.
hru-hru, a war-cry.
heru-heru, to snore,
khu, feathers
huua, filth, dirt, fermentation, menses.
hu, spirit, seed, corn, adult male.
luma, sea.
urh, ointment, oil.
hui, tear the hair in grief.
khenu, a canoe ; hani, barge of the gods.
huka, beer.
hek, hook.
ankh, the native, or natives of a district,
hru, a day, a turn round.
rep, to bud, blossom, take leaf, grow,
htai, ceiling; huti, the winged disk of the
uplifted sun.
I.
ia, current of water. ia, wash, water.
ihq, above with reference to below, correla- hiu, iu, or hu, the sun on high, brother to
tive of ake. hak, the sun below,
ika, a warrior, famous fighter. akh, illustrious, honoured, his highness,
ike, high, lofty. akha, elevate,
iku-iku, eaves of a house. akhu, horizon, edge,
ingoa, name. ank, I (the king),
inol, prayer, entreaty. hana, for mercy’s sake ! adore, pray.
Irt-irt, to baptise or anohit. urhu, anoint.
iwl, the tribe. uhi (first Sallier Pap. p. i), vihi-t, tribe
(Chabas, Pap. Hiero. d. Berlin, fol. i).
kaabo (West. Aust.), kangaroo battue,
gabbi (West Aust.), water.
kahabu, to excite, butt, toss, tear kafa, to
hunt, inclose, seize by force,
kabh, inundation, libation.
526
A Book of the Beginnings.
MAORI.
kadjin (West Aust.), the likeness in death,
kaha, noose, lashings,
kaha, boundary-line of land.
kakia, image of a human figure carved out of
the post of a Pae fence,
kakn, hawk.
kahna, form, appearance.
kakn-kaku, the spirit or ghost of a dead man.
kaknl, herd, flock.
kal, food.
kal, a prefix denoting the agent,
kaike, ass.
kaka, intoxicated.
kakakl, part of the “ pure ” ceremony.
kaki, throat,
kama, quick, nimble.
kamo, a wink,
kamu-kamu, food,
kaal-kanl, dance,
kapa, flutter, flap, wing,
kapp, blind,
kapo, catch at, snatch,
kapn, hollow of the hand,
kapura, Are.
karakia, say prayers, perform a religious
service, repeat a form of words,
karan, trap,
karana, old man.
karawa, dam, mother,
kart, dig for, garden,
karn, eye.
kati, shut, closed, block up, stop, leave off,
cease.
kato, flowing, flood-tide (only),
katoa, all, the whole.
kan-kan, anoint.
kauwhan, recite old legends and genealogies,
kava, strong spirits.
kawa, open a new building with any cere¬
mony, remove Tapu.
kawe, handle.
kawe-kawe, tentacles of the cuttle-fish,
kekna, spirit, ghost,
keke, to quack.
keke, obstinate, stubborn, mad.
keke, contrariwise, in an opposite direction;
kaikaa (Mangaian), Boomerang,
kelap (West. Aust.), first appearance of
pubes.
kere-kere, intensely dark.
kero, maimed or dead.
ketl, gate.
keto, extinguished.
kl, full.
ki, say, utter.
klkl, instigate.
klml, seek, look for.
kimo, wink.
kimo-klmo, to wink frequently.
klnl, wink, to convey an intimation.
kino, evil, bad, hateful.
klta, fast, held tight.
kite, to reveal, disclose, discover.
EGYPTIAN.
katen, similitude ; kkat, dead body,
kna, tighten, hold, compress,
kai, land, region, direction, boundary, divi¬
sion of land.
kaan, or kakn, a figure, the mummy image.
kakan, claw, seize,
kain, shape, form, figure,
kkn, or kn, spirit, manes,
kanl, herd, cows,
ka, food.
ka, agent, person, function.
&ai, ass.
kkakn, stupid, obstinate, mad, sick, qy.
drunk.
kkakka, sacred, repulse, whip; kl, impurity ;
kakkakn, engrave,
kkekk, throat.
kem, a space of time, instantly, discover,
find out.
kem, space of an instant,
kamku, a joint of meat,
ken-ken, a dance, dancing,
ap, fly, wing, mount on the wing,
kkap, blind.
kaf, or kep, hunt, seize, catch,
kkep, hand, fist,
afr, fire.
kkeru, say, the word ; kkn, a ceremony,
kar, trap.
ana, old one ; kar, male,
knraa, widow,
kart, gardener,
am, eye.
kket, shut, closed, sealed.
kket, navigate, go (from port),
kknti, diisd form of the God as the All, the
Whole,
kak, anoint.
ka, say, tell, recall; kan, records,
kapn, fermentation,
kak, touch, anoint.
kakn, handle.
kakan, claw, seize.
kkn, spirits, manes.
kaka, to cackle.
kkak, obstinate, stubborn, mad.
kkekk, to be repulsed, to return.
kkerp, the first, first-fruits, the Pubescent
Horus.
kark, night.
kker, fallen, defeated victim,
kket, port, water-gate, shut,
kkat, corpse.
kkl, full-height, enlarged, extended, high.
kai, say, call.
kki-kki, to whip.
kem, to find, discover.
kemk, to stare.
kkem, favour, grace, desire; kkam, incline,
kkenni, convey intelligence,
kkennn, Typhonian adversary, contention,
kket, shut, sealed,
kket, hidden things.
Vocabulary of Maori and Egyptian Words. 527
MAORI.
eobul (West Anst.), a tadpole,
koeke, the old man.
kohl, wasting sickness,
koiri, bend the body,
koka, mother.
komeme, to burst inwards, stave in.
komo, thrust in, put in, insert.
kona, lower part of the abdomen.
kona-kona, smell.
konga, live coal.
konla, canoe.
kopa, comer.
kopi, doubled together, shut, closed,
koplko, go alternately in two opposite direc¬
tions.
kopiro, a duck, to duck.
kopin (West Aust.), secretly.
kopn, womb.
korero, tell, say.
korl, native oven.
koro, person, man.
koro, fifth day of the moon’s age.
korohu, steam, boil.
koromahn, steam.
koropa, food offered to the Atna in the
“ pme” ceremony,
korote, squeeze, crush (Garotte),
korua, dual, you two.
koti, cut; kota, anything to cut with,
kotua, with the back towards one.
kotui, lace up, fasten by lacing,
kou, good,
koora, crayfish.
kowae, pick out, set apart, openings,
kumi, tea fathoms,
knmi-knml, beard under the chin,
kunn, timid, reluctant,
kune, plump and round,
kura, school.
M.
ma (Adelaide River), eye, see.
ma, in the power of. :
maea, emerge. i
maehe, month of March, Eg. qih Month.
maha, gratified in attaining.
mahanga, twins. i
mahanga, a snare, ensnare. :
mahuta, clan, family. i
mat, come hither. :
malke, fence. i
maka-maka, dancing.
makan, spouse, wife or husband. J
makurn, having the fruit set, denoting fulfil- j
ment of the flower in much fruit,
mana, effectual, enable, give power to. i
mano, heart. i
manu, float, be launched, afloat, rest on the i
water.
maonga, ripe. i
marae, an inclosure, inclosed space in front i
of a house, the yard.
marena, marry. i
t“aru,;power, authority, shield, safeguard. i
EGYPTIAN.
khepr, the transformer, frog headed,
kehkeh, the old man.
kkai, malady.
kkeri, victim bound and bent,
kak, feminine sanctuary,
khem, break, break in pieces,
kama, bolt, lock ; kkem, Lingaic.
kanau, lap, pudendum f.
khena, snuff,
ankk, live or living.
kkenl, boat, navigate, transport, convey.
kab, corner.
kab, double ; kep, fist.
kab.t, go alternately up and down.
kbep, a duck.
kep, concealed.
kep, sanctuary, womb.
kbern, say, voice, speech, word.
karru, furnace.
kar, the male person.
kar, a course.
karbu, a jar with steam issuing,
karumabu, some kind of drink (obviously
distilled).
kberp, consecrate, offer, pay homage.
kbeiit, victims bound,
karin, testes.
kbet, to cut, instrument for cutting,
kbet, reverse; kett, different, otherwise ;
kat, seat, hindward way.
kat, a zone,
khu, benefit, good,
kran, claw.
kaha, light-holes or wndows.
kbemt, ten.
kernku, a certain form of hair,
khema, spiritless, humble,
ban, young,
kber, sacred cell.
ma, to see, eye.
maaui, in the power of.
maa, come, approach, shine.
meb, number nine.
meb, satisfy, please, fulfil, complete.
ankb, pair, couple ; meb, fulfilled.
menka, a collar.
mahauta, clan, family.
mal, come.
mabn, girth, water-line,
mak, to dance,
makh, devoted to.
makheru, justified, the word made ruth.
men, place firm, fix.
mennu, sustenance.
mena, afloat, warp to shore, arrive by water,
be at anchor,
makba, ripe.
mer, a circle; mera, land, limit, region,
space, street.
mer, love, attach, kiss, bind,
mer, superintendent, prefect.
528
A Book of the Beginnings.
MAORI.
maru, killed.
mata, medium for spirit communication,
matau, know, be sure of, certitude, right,
mate, dead, death, be extinguished,
matna, main body of an army,
mutua, parent, the father, a company,
mau, to carry in the hand, to bring,
mau (Mangaian), spring up, light as vapour,
mau, fixed,
maul, cat’s-cradle.
mauri, twenty-eighth day of the moon’s age.
me, with.
meda(\Vest Aust.), membrum virile,
mehua, measure; maoa, ripen, and be com¬
pleted.
meka, “true,” “true.”
mel(West Aust.), eye.
memha, be dissolved, pass away,
mere, war-weapon,
mero, a whirling current of water,
mika, wonder ; mihi, admire,
mimlha, a black, bituminous substance found
in the sea.
mine, be assembled.
mit (West Aust.), active and sustaining prin¬
ciple of anything.
mokio, wise, intelligent, understand, i>er-
ceive, discerning,
mokai, captive, slave,
mote, suck,
mote, water,
muna, a ringworm,
mure-mure, go round and round.
N
na, by.
nakea, long in time; neke, ancient times,
nakaki, serpent; neke, snake,
namu, a small fly.
nann, mixed, confused, indistinct, inarticulate,
nanu, express disappointment, dissatisfaction,
disgust.
napi, cling tightly.
nati, fasten, retain, constrict, contract, as by
a ligature,
nau, come.
naumai, welcome, or come here,
nawai, denoting regular procession of time,
nawe, be excited, agitated.
nawe, be immovable.
neku-neku, dusky.
nga, breathe, live, heart.
nea, plural the ; nga-kuru, ten.
ngaki, tilling the land, clear from weeds.
ngaore, a fish.
ngaotu, to work timber with an adze,
ngataki, together,
ngaueue, quake, shake,
ngou-ngou, a fashion of wearing the hair,
wth a knot at the forehead,
ngou-ngou, a live coal.
ngt, landmark ; ngutu, rim.
ngu, peculiar tattoo marks on the upper part
of the nose, an organ of nga or breath.
niko, tie.
niu, sticks used for divination.
EGYPTIAN.
meran, die, be killed.
mati, a title of Taht, the medium of the gods,
mat, truth, true ; meti, examined judicially,
mnt, death, end, die.
mati, a mercenary.
mata, the male ; makant, family, clan,
ma, to hold in the hand, offer, give,
ma, wind, vapour, cloud,
ma, true, truth,
man, cat.
mek, to be completed and fulfilled,
ma, with,
mata, phallus.
mekn, girth, water-line, a measure, cubit;
mek, number nine.
m&, true (earlier mak).
mer, eye.
mem, dead, or the mummy,
merkn, war-weapon.
mera, a name of the inundation,
maknl, wonder,
mum, pitch.
men, a herd.
mat, heart, substance, growing and renewing
power.
meki, a name of Taht, lord of the divine
words; meki, illumine,
makkau, despoil, kidnap,
menat, to give suck ; mnt, the mother,
mekt, abyss of water,
men, go round in a ring,
mer, circle, go round.
na, by.
nakek, an age, for ever,
neka, apophis serpent,
nemma, a pigmy,
nini, to be amazed, astonished,
nen, no, not; nnan, m. period.
nekp, futuere.
nat, limit, noose; natr, pull a rope.
na, come,
mai, you may.
nnn, time, appointed time, time continually,
nnuku, be agitated, movement; masturber
(Pierret).
nnu, rest.
nek, black ; neke, negroes.
ankk, life, live.
nai, plural the; kar, ten.
naUt, hard land, corn land, arable land.
nar, a fish.
nater, to work with an adze, the carpenter,
ankk, pair ; taui, two halves,
nakuk, agitate, shake.
ank, to clasp ; ankk, tie, knot, image of life.
ankk, living, image of life,
net, limit.
ankk, make covenant, an oath.
neka, compel, ivith tie ; ankk, tie, noose,
nnu, divine type-.
Vocabulary of Maori and Egyptian Words. 529
MAORI.
noa, free from Tapu, or other restrictions,
noho, sit, rest.
nohu-nohu, nauseous, unpalatable; neu
(Fiji), an interjection used by women only ;
nonoi, disfigured, urgent negation, as no,
no.
noti, knot.
nui, great, superior, exalted rank.
nuKa, deceive,
nuke, crooked.
EGYPTIAN.
nnn, time appointed,
nmu, sit, squat, rest.
nnu, flowing period; naha, foul face ; nini,
flux, flood, catamenial; nnanu, defile.
nnut, knot,
nia, or nui, deity,
neka, deceive, false, delude,
neka, “ crooked serpent.”
oha, abundant, generous,
ohia, long for.
ope, troop, number of persons moving to¬
gether,
opnre, pied.
Ota, green.
ota-ota, herbs in general,
ourourouro (Mangaian), the ha !-ha! or
hurrah of the war-dance.
pa, stockade, or fortified place,
pae, horizon, rest, perch, surround with a
border ; pakao, a threshold, margin,
pakake, to ba.sk.
pakeke, h.ave a running issue.
pako, soaring.
pakure, come in sight, appear,
pai, good, pronounce good, praise,
paiere, bundle, tie up.
paikau, wing of a bird,
pakarn, gap.
pake, crack,
paki, girdle.
pakoku, cleft, rent, chasm,
pana, thrust or drive away, cause to go away,
block up.
pane, head.
pao, hatching of eggs ; papa. Earth-goddess,
hinder part, breech ; papa, father, male.
para-para, sacred place,
pata, hole,
patu, strike, beat,
pekl, sit as a hen.
pennu, deities,
pepe, close together,
pltau, fancy figurehead of a war canoe,
po, night, underworld, place oi departed
spirits.
poka, hole, pit, well,
poll, cat.
poti, corner, angle, cardinal point,
pu, precise, very, exactly,
puka, to swell.
puka, passions, affections in operation, as
swelling.
puku, the silent word, secretly,
pupa, eructate; pukl-puki, to blow fre¬
quently.
pupu, to bubble up.
putere, go in a body.
VOL. II.
uak, increase, flourish very much,
uka, long for, desire,
ab, a company,
ab, pied,
uat, green.
uat, plants, green herbs in general,
kerheru, dilatation with joy, an inspiring
cry.
pa, house, abode, city.
pe, heaven ; pek, arrive, attain, reach ; peb,
hem or border, a water-frontier, a marsh,
pekk, or pekkt, stretch out, basking,
bek, squat, naked, waste, void, menstruate,
pa, or pai, fly.
par, appear, show, manifest
pek, glory,
pari, wrap,
pai, wing of a bird,
pekar, gap, hole,
peka, divide, division.
peka, kind of linen or tunic ; fekk, girdle,
band.
pekak, gap, hole.
ban, no, not, unclean; pena, reverse, turn
back.
ben, cap, top, roof, tip.
pa-pa, produce, be delivered of a child ; pek,
the rump, hinder part, feminine sign; pa,
men, males.
para, the sacred name of Heliopolis.
putku, open.
pet, strike.
pek, the seat, rump.
pen, emphatic the ; nnu, deities.
pep, to engender.
ptak, or patakoi, a figurehead of the Kabiri.
bau, the void, hole of the tomb, lower world.
peka, hole, gap, pit, infernal locality,
buto (paskt), the cat-headed goddess,
fetn, comer, the four corners or quarters,
pu, it is.
pekkt, stretched out.
bekk, to engender, conceive, fecundate.
beka, to pray.
puf, breath, to blow, a gust.
beb, to exhale.
put, company or body of nine deities.
M M
530
A Book of the Beginnings.
Ra, Sun-god, monarch, day, the West as place
of sunset,
rahui, a mark to warn people against tres¬
passing in case of “Tapu,”and for protec¬
tion ; rai-ona, lion (ona, of him, of her),
raka, to entangle, be entangled,
rako, an Albino,
rangai, herd, flock.
rapu-puku, bud, put forth buds (pnkn, swell,
put forth).
rapu-rapu, be in doubt.
rara, twig, small branch ; rere, be born.
ratou, they, them.
raua, the two.
remu, posteriors, end of a thing,
renga, to pull up bv the root,
reo, voice, speech, language,
rere, run, place, fly, sail,
rere, to and fro, rise and set.
retl, snare, catch,
rewa, melt, become liquid,
rewa, be elevated, ascend,
rima, five ; ringa, hand, arm.
rino, twist of two or three strands,
riwha, cleft.
roke-rohe, to mark off by a boundary-line.
rone, bind, confine with a cord,
roto, the midst.
Rupe, Maui, as Son of the Divine Father.
T,
ta, print, paint,
ta, tattoo,
ta, mallet, maul,
ta, whip a top.
tae, go in a boat, arrive, reach the utmost
limit, be reached.
taepa, place where the sky hangs"down to the
horizon,
takae, thief.
takati, sea-shore ; takatu, horizon.
take, menses; takae, filth.
take!, divided by crossing.
taki, together, altogether, unique, one.
takoe, swim first with one arm then the other.
dakt (West Aust,), sly, cunning, noiseless.
taku, husband.
taku, lighf.
taiki, wickerwork.
taipu, betroth.
talta, timber fixed in the bed of a river.
taka, fasten, tack.
taka, heap up, a mound, a post.
taka, round, on all sides, wind round.
takaki, trample underfoot,
takapau, end of the “pure” ceremony.
take, absent oneself.
take-take, well-founded, firm, lasting.
takl-turl, the death-watch beetle, from takl,
to proclaim, announce, tell; turu, the end,
or shortly.
tak-urua, the Dog-star Sirius ; uri (Polyn.),
dogs.
EGYPTIAN.
Ra, Sun-god, king, day; rnka, evening.
rekui, twin Lion-gods which kept the bound¬
ary, as the Turn rf Bcuk; rekui, twin-
lions,
ark, to weave, a noose, envelope,
rekk, full, whiten,
renu, cattle ; kaui, herd,
rep, to bud, flower, grow.
rupu, or, either, one or the other,
rer, nursling,
ret, several,
rekui, twin.
remn, the limit, extending so far.
renpu, plant, renew, young,
ru, mouth, chapter, word, discourse,
rer, traverse,
rer, go round and round, on circuit,
ret, a loop or noose for fastening cattle,
ru, drops.
rru, steps, sign of ascent,
remnnu, the arm, extent,
ren, noose, or cartouche,
ruka, quarry.
ru, mark, division; ru-ru, horizon, place of
two lions.
renu, cartouche ring, noose for cattle,
rrut, those around ; rra, in the midst,
repa, the prince, son, heir-apparent.
ta, register, the writer,
ta, type,
ta, the head of a mallet,
ta, go along.
ta, go, go in a boat, navigate, cross,
tep, heaven, and hill of the horizon,
tekai, thieve.
tattu, the established region, the horizon.
tua, .-anies ; tua, filth.
tai, to cross ; tat, the cross ; ku, adult.
taui, twin.
taui, halves.
tat, craft.
tai, the male ; ku, adult,
takutl, dual lunar light,
teka, plant, stick, join, cross, unite, reunite,
twist, weave.
teku, seal ring, be responsible for.
tat, fixed, established in the waters,
teka, fix, attach,
tekkn, an obelisk,
teka, boundary, cross over,
tekk, throw down, overthrow,
tekkku, anoint,
teka, hide, escape notice of.
teka, stick in, adhere, cleave to ; tekkn,
obelisk.
takl, announce ; tur, the extremity nr end ;
tur, a name of the beetle-headed God,
Khepr.
taka, see, behold; ukar, the dog (the an -
nouncer of the inundation).
Vocabulary of Maori and Egyptian Words. 53
MAORI.
tamahu, remove Tapu.
tamau, fasten,
tami, repress, smother,
taone, town.
tapu, religioas restriction, with especial rela¬
tion to cleanliness,
tara, influence by charms,
tara, rays of the sun before sunrise,
tara, phallus, mettle,
tari, platting with eight strands,
taroi, tie up.
tarua, tattoo a second time, repeat,
tata, .strike, beat, strike repeat^ly.
tatart, sieve, strainer.
tatua, girdle, put on .as a girdle; tan, loop
or thong,
tan, bark,
tau, thy.
taua, wear mourning garments, sign of
mourning for the dead,
taua, we two.
taua, hostile expedition, a murderous raid.
tautau (Mangaian), the ages.
tau-tau, tie in bunches.
te, article the.
teltei, high, tall, summit.
tekau, ten.
teke, pudendum muliebria.
teke-teke, nudge,
tepe-tepe, clot of blood,
tete, figurehead of a canoe,
tl, a game of telling,
tlemi, play at see-saw.
tikema, December.
tlka, right, just, fair and true,
tiki, post marking a “Tapu” place, a me¬
morial, a token.
tlnei, put out, end, extinguish, destroy, kill,
tini, hosts, myriads, innumerable,
tl-tl. Mutton-bird, sacred, only goes inland at
night.
titi, stick in, a peg, nail; tete, stand fixed in
the ground,
tlto, invent, compose.
to, pregnant,
toke, thief.
tokl, ceremony, also ceremony before battle j
toku, preserve, save alive, spare,
toku, mark, sign, proof,
toikl, to be split in two.
toitoi, trot, gallop,
toka, to overflow,
tokart, to cut, notch.
tomo, be filled,
topu, pair, couple.
toro, consult by divining, stretch forth the
hands.
toro-lkl, sprout, bud.
tu, to stand.
tu (Mangaian), strong enough to stand,
tu, part of the fishing-net which is first in the
water.
EGYPTIAN.
temau, restore, renovate,
temaiu, band or fastening,
tern, no, not, avoid ; tern, dumb,
tun, royal seat.
tebu, a clean beast; teka.t, purged and
purified.
tarl, invoke religiously,
ter, indicate.
ter, male ...ember, to engender.
terui. No. 8.
terul, papyrus roll, limits.
terui, two time-, twice.
tata, strike, strike terror.
tar, sieve ; ta, the.
tat, buckle of a girdle ; taau, a loop
ta, bark,
ta, thou, thine.
taau, probably mourning clothes; taau to
kill; tet, death; ta, burial,
taui, halves, pair, couple, double,
taau, foray, slaughter,
teta, eternal (iEonian)i
ta, knot, tie.
te, article the.
tata, head, princes, heads ; taul, hill, sum¬
mit.
teka, a measure, quantity, weight; tek, a
cross.
kka. Pud. Mul. ; t, fern, article,
tekkn, wink.
tef, drop of blood ; tef-tef, drip,
tat, image, type, figure,
tkui, to tell,
tern, two halves.
tern, to complete, the whole. (The Egyptian
year ended at Midsummer, the Maori with
December.)
tekar, perfect, absolute,
tekkn, obelisk, a memorial sign.
ten, cut off.
tennul, millions.
teti. Ibis religio.sa, lunar bird.
tat, image of fixity.
teti, the divine scribe, mouth, word of the
gods.
ta, to bear, carry, be enceinte.
taul, steal.
tua, consecrate ; tuau, adore, honour, pray ;
teku, beseech, offering,
teku, to tell,
taui, two halves,
tata, gallop,
tekk, to be full.
tekar, graver ; tekk, the cutter and notcher
of the palm-branch,
tern, be fulfilled,
teku, pair of sandals.
tri, adore, invoke, interrogate, question, with
hands outstretched,
ter, a shoot.
tu, the rock or mountain.
mentu, the rigid slander, image of erection.
tuia, to net, catch.
MM2
532
A Book of the Beginnings.
MAORI.
tua, the further side, as the western sea.
tua-ahu, *acred, consecrated place; tua, lay
under spell; aJiu, high place,
tnhl, indicate by pointing, draw, delineate,
write, paint,
tnhna, obsidian,
tupare, chaplet,
tupehu, blustering, angry,
tnpo, cave for bones, in which incantations
for the dead were performed,
tnre, law.
turn, time, moon at fifteen days old.
tumapo, midnight.
tutu, a message sent to summon people,
tutu, stand erect.
U.
u, reach land, arrive by water,
na, backbone.
ue, paddle a boat, steer with a paddle,
uho, heart, pith, substance,
uka, be fixed, preserved, last,
uki, ancient times, the old.
nkn, or ukul, white, white clay. i
unene, to plead importunately,
nn^a, cause to be bom.
unerutn, meet together,
upoko, head,
url, offspring,
uri (Polynes.), dogs,
uru, join, be associated with in act.
uruaku, tabooed jdace, where certain cere¬
monies were performed,
uta, land, earth.
utu, ransom. i
EGYPTIAN.
tuaut, the place of sunset, lower heaven,
pa-tua, the chapel in which the Pharaohs were
consecrated,
tukni, to tell.
tu, rock ; hull, everlasting,
teb, chaplet; tepr, tie.
tef, Typhon.
tebhu, chest, sarcophagus.
tern, papyrus roll ; torak (Heb.).
ter, time, season, limit,
terin, two times ; ap, first,
takt, the divine messenger,
tutu, erect image.
u, go by boat, depart, arrive,
uas, sceptre, the backbone,
ua, boat being paddled,
ual, substance.
uka, a week, a festival, a peg, a column,
aakl, old.
akku, white.
nnnn, to flatter, caress, cajole.
ankk, life, to live, be living.
ankk, couple, pair.
apl, head.
nr, or ar, child.
ukar, dog.
ker, with, function of being with,
urku, anoint, oil; aku, house.
ta, earth, land,
uta, salvation.
W.
waka, carry on the back,
wakina, virgin.
waia, be filled with tears, melt in tears,
waka, spirit-medium,
waka, canoe.
waka-waka, parallel ridges,
wana, a young shoot,
ware, viscous fluid, spittle,
wene, a noose,
weti, weigh,
wen, a single one.
wka, get abroad, be disclosed,
wkana, bowed, bent,
wkana, company, people,
wkanau, offspring, young,
w’kangai, feed, nourish, bring up.
wkata, an elevated storehouse for saving food,
wkata, elevate, support, hang,
wkatero, put out the tongue,
wkatl, turn and go away, flee, be broken off,
separated.
wkatu, eye, pupil of the eye.
wkatu, weave, lace.
wka-wka, lay hold of.
wkeko, become black, very dark.
wkeku, a distorted figure in .'iymbolic carvings.
uaa, lift, carry away,
kaunu^ youth,
uaua, melt, in meditation,
akku, spirit, manes,
ukka, sacred bark,
akka, horizon,
kannu, young,
urk, anoint, oil, liquid,
un, a noose,
uta, weigh,
ua, one, alone,
uka, escape.
anu, to be afflicted, oppressed, forced down.
unnu, beings, people.
kannu, young.
ankk, food, life, living.
uta, a storehouse or treasury.
uts, hang, support, bear aloft.
kut, tongue.
uta, go forth, pass, proceed, alone, separate,
divorced.
uta, symbolic eye.
kket, woof, net.
uka, enfold.
ukka, night; kek, darkness,
keka, the frog-headed goddess; kekau,
charm, magic.
Vocabulary of Maori and Egyptian Words. 533
MAORI.
EGYPTIAN.
wbena, warp of cloth.
whetan, small.
whete, to make eyes.
whete, or whetete, be forced out.
whetiko, a shell-hsh.
whetu, star.
wheua, bone.
whirl, twist, plait.
whiti, hoop.
whitu, number seven.
wiki, week.
witi, wheat.
anu, plait; ans, linen,
ket, little.
uat, colour for eyes.
utu, or ntut, command, order, go out, exact,
uti, a hsh.
hetu, star, sign of a period,
hu, ivory, tootli, bone,
herrul, roll up.
khet, ring, bound,
kept, number seven,
uak, week, festival,
nahit, corn.
Note. —Vocabularies compiled by Dieffenbach, Mariner, Moore and others, have
been used; but the chief authority is A Dictionary of the New Zealand Language
by the Right Reverend William Williams, Bishop of Waiapu, New Zealand.
London, 1871 : Williams and Norgate.
“ There is a continuity in language which nothing equals ; and there
is an historical genuineness in ancient words, if but rightly interpreted,
which cannot be rivalled by manuscripts, or coins, or monumental
inscriptions.”—M ax Muller.
SECTION XXII.
AFRICAN ORIGINES OF THE MAORI.
This Vocabulary appears to reverse the dictum of those philologists
who continually assert that phonetic decay, and the consequent obli¬
teration of the origines of language, is especially active amongst the
primitive races who are now in the lowest stages of culture or of sur¬
vival. These words were taken down by Europeans who knew nothing
of Egyptian, from the natives, who were in possession of no written
characters, and who had no knowledge of their language having been
written. For unknown ages past the words have lived in memory
alone, or rather they have remained like mummies, so carefully pre¬
served that the likeness to life is as recognizable as ever.
So far from the principle of laziness or least effort having got the
better of the Maori in their ethnical decadence, they have sedulously
sounded to the last the most difficult phonetics, such as the “ No,”
and still possess one-third more words beginning with the " K ’’sound
in addition to Ng than with the H. The following list shows how the
K sound has been continued in words, found in Egyptian in the
modified form.
Maori.
Kaewa, wandering.
Kaihe, an ass.
Kanohi, eye.
Kanga, curse.
Kapa-kapa, wing.
Kara, secret plan, conspiracy.
Kapura, fire.
Karu, eye.
Karepe, grape.
Karure, twist, spin round.
Kauruki, smoke.
Keri, rush along fast.
Kuri or Kirehe, dog.
Koka, dried up.
Kona, womb.
Konae, turning in a path; Kani, back¬
wards and forwards.
Kopi, shut, closed.
Kune, plump, filled out to roundness.
Karu, eye.
EGYPTIAN.
IIUHA, to w ander,
AAi, an ass.
An, eye.
Ankh, oath.
Ap, wing; Ap-ap, to mount on the wing.
Herui, evil-doers.
Afr, fire.
Aru, eye.
Arp, grape.
Rer, go round, whirl.
Rukai, furnace, brazier.
Her, go along fast.
Uhar, dog.
Aka, to dry up.
Hun(t) matrix.
Hana, turn back, return.
Hep, shut, secret, hide.
Hun, youth.
Ar, eye.
In Egypt language continued to grow, although very slowly, and
assumed new forms as the young live shoots sloughed off the old dead
leaves. The anchorage of conservatism is in clinging to the ground
wherein it does not grow. Growth implies change; the quicker
growth the greater change. The mummy will preserve its likeness
536 A Book of the Beginnings.
whilst the living race to which it once belonged outgrows the primitive
form and features still retained by the death-arrested type. The
savage is the genuine conservative. We are apt to look on the
Chinese as a very conservative and stereotyped people, as they are
in the continuity of their customs, and yet language has been so worn
down by them that words are often like coins with the features effaced.
An accented vowel is at times all that remains of two or three conso¬
nants, and the explorer is constantly confronted with abysses of
abrading. Language is tenfold less worn down in Maori.
Duplicating the word was the earliest mode of pluralizing it and ex¬
tending the sense by adding a second, third, or fourth to the first. The
principle is especially illustrated in the interjectional domain of words,
and the most primitive languages are those which retain most redupli¬
cation. Sir John Lubbock has tabulated the result of a comparative
calculation made by him, which shows that whereas in four European
languages “ we get about two reduplications in lOOO words, in the
savage ones the number varies from 38 to 170, being from twenty to
eighty times as many in proportion." *
Number of
Number
Proportion
Languages.
Words
Examined.
of
Reduplications.
per
Thousand.
Europe—
English
1,000
3
3
French
2
2
Both foreign.
German .
1,000
6
6
All but one foreign.
Greek
1,000
2
2
One being dpapPapoi.
Africa—
Beetjuan .
188
7
37
Lichtenstein.
Bosjesman
129
5
38
Lichtenstein.
Namaqua Hottentot .
1,000
1,264
75
75
H. TindaU.
Mpongwe .
70
60
Snowden and Prall.
Fulup
204
28
137
Koelle.
Mbofon .
America—
267
27
100
KoeUe.
[butions, 1869.
Makah
I,on
80
79
Smithsonian Contri-
Darien Indians .
184
13
70
Trans. Eth. Soc., vol.
Ojibwa
283
21
74
Schoolcraft. [vi.
Tupy (Brazil) .
1,000 1
66
66
Gonsalvez Dias.
Negroid—
i
Brumer Island .
214
37
170
M’Gillivray.
Redscar Bay
I2S
10
80
M’GUlivray.
Louisiade .
138
22
160
M’Gillivray.
Erroob
S<3
23
45
Jukes.
Lewis Murray Island,
506
19
38
Jukes.
Australia—
Kowrarega
720
26
36
M’Gillivray.
Polynesia—
Tonga
1,000
166
166
Mariner.
New Zealand .
1,300
220
169 j
Dieffenbach.
* Lubbock, Origin of Civilization^ p. 404.
African Origines of the Maori.
537
This principle of reduplication can be illustrated from the hiero¬
glyphics in which “ Ua-Ua ” means the one or the other ; “ U-U-U,”
stands for No. 3; “ Uha-Uha,” denotes intense desire ; (Uha) “Ua-
Ua,” to revolve a matter in the mind, as we say “ over and over again”;
“ Kmi-Khi,’’ to beat or rule (Khi) ; “ Hab-Hab,” to prowl round
and round ; “ Ken-Ken ” and “ Kes-Kes,” to dance ; “ Ker-Ker,”
to claw ; “ KheT-Khet,” to attack and overthrow; “ Am-Am,”
devourers ; “ Ab-Ab,” to oppose (ab). “ Ap-Ap,” to mount, rise
up (Ap) or Up-up ; “ Ben-Ben ” and/\BER-BER,” for the roof and
summit, the topmost height; “ Han-Han,” to return ; “ Her-Her,”
to snore; “Mas-Mas,” to dip, dye, anoint; “Men-Men,” to per¬
ambulate; “Mer-Mer,” a friend; “Nu-Nu,” the likeness, the little
one; “ Pa-Pa,” to produce; “ Peh-Peh,” glory; “ Rem-Rem,” fish ;
“ Ru-Ru,”companions, steps; “Seb-Seb,” encase; “ Sem-Sem,” re¬
genesis ; “ Teb-Teb,” to tread ; “ Sfieb-Sheb,” slices of flesh or food ;
“ Shen-Shen, to fraternize, ally, form a brotherhood, or companion¬
ship ; “ Shu-Shu,” plumes. These words show that in Egyptian
the duplicated word was equal to the terminal Tl, value two, and
therefore a plural ending. Thus, Peh-peh is the equivalent of Pehti, the
glory or force in a double form. Ruru is equal to RUTI ; Seb-Seb to
Sebti. Sem-Sem describes a second phase; Nunu, the child, a second
or duplicated form, and two plumes will read Shu-Shu, or Shuti,
whilst in “ U-U-U,” for number three, the repetition serves the purpose
of reckoning. This method of duplicating preceded any other kind
of plural by means of the prefix or terminal, and belongs to the
stage of language before ideographic signs had been reduced to
phonetic values, when the two hands were expressed by Kep-Kep
instead of Kepti ; a Lower Egypt in Nubia, by Kep-Kep, instead
of KHEBT.
Numbering or reckoning is a mode of repeating by reduplica¬
tion, and this in Egyptian is designated Kha-Kha. The throat, a
chief organ of utterance in the guttural stage, is the Khe-Khe. To
cackle as the goose or the fool and idiot, is to “ Kaka,” and the de¬
posit of Kaka is ki, to cry, call, or say. This seems to follow the
duplicative mode of pluralizing into the region of the clickers and
cacklers ; the Quaqua, as the clicking Hottentots name themselves.
The Namaquas are a tribe of these Quaqua, and the Qua in their
name is presumably a reduced form of Quaqua, as Nam in their
language means to talk, and Nams is a tongue. Nam-quaqua,
whence Namaqua, would thus denote the talkers with clicks, or
those of the Kaka language, the Cacklers.
The Table proves that the Negroid language of Brumer Island
retains the highest number of duplicated words, and next to it comes
the Maori of New Zealand with its 169 in the thousand, and the
following list of Maori words will show how the duplication of the
syllable pluralizes and intensifies :—
538
A Book of the Beginnings.
Apo, gather together, grasp. Apoapo, roll together, entangle.
Apu, company of labourers. Apuapu, crammed, stuffed.
Aru, follow, pursue. Aruaru, chase.
Awhio, go round about, wind. Awhiowhio, whirlwind, or whirlpool.
llAE, slit, lacerate. Haehae, cut repeatedly.
Hari, song. Harihari, song to make people pull together.
Hoki, return. Hokihoki, return frequently.
HoPU, catch. llOPUHOPU, catch frequently.
Huri, turn round. Hurihuri, turn over and over in one’s mind, ponder.
Kapu, the hollow of the hand. Kapukapu, the sole of the foot.
Kare, a ripple. Karekare, the surf.
Kimo, wink. Kimokimo, wink frequently.
Motu, severed. Motumotu, divided into isolated portioas.
Paki, slap, pat. Pakipaki, slap or pat frequently.
I'oHE, persist. Tohetohe, be very pertinacious.
In this aspect the language of the Maori is next to the Negroid
type, and both belong to the oldest formation of spoken language.
Egyptian had, to a great extent, passed out of this primitive phase,
but the hieroglyphics remain, and these in their ideographic stage
show us the pictures of duplication, inasmuch as the phonetic B was
an ideographic Bubu (or Bub), E was FaF; H was Huh; I was II
or lu ; K was Kaka; M was Mumu or Mim ; N was Nunu ; P was
Pep ; R was Rer ; S was Sus, and T was Tat. These are the visible
representatives of the duplication in sounds.
In tracing the African origines at the antipodes, the Maori language
and Mangaian mythology will furnish the chief evidence, but no con¬
tribution from kindred sources will be rejected.
Tina or Dina is a type-word for the foot in the Australian dialects.
Tena (Eg.) means to divide in two halves, and become separate, which
supplies a principle for naming the legs or feet. At this primitive
stage we find a few Australian words not recovered in Maori. In
another dialect, the Terrutong, which counts two and reckons number
three as two-one, the word for one is ROKA, and two is Orialek,
the rest are added to these. Also in Raffles’ Bay, One is LOCA ; Two
Orica, and in Egyptian Lekh (or Rekh) means to count, account,
to reckon. Rekh interchanges with Ark, which is determined by the
noose or knot for one period. So Rekh in Maori is to knot the hair;
that is the Egyptian Ark, and Rie-reke is two knots ; this answers
to Orialek, the Second. Thus Rekh, to count, is the sum and
substance of all their reckoning.
We are often told of tribes that can only reckon two ; which is an
error. No tribe who ever reckoned on the hands could avoid counting
up to ten. It is the base, the two hands, that has been mistaken for the
limits. All digital counting implies the two, five and ten, and the two
hands necessarily include the ten. For instance, Kap is the hand in,
Egyptian and other languages, that is one and five, and it is used for
both. Kap in the Jhongworong (Aust.) dialect is No. i. Kabti or
Kepti (Eg.) denotes the two hands, and number two in Kamilaroi is
Kadien. In the same language the emphasis and urgency of impera¬
tive command is measured by the prolongation of the affix WA. The
African Origines of the Maori.
539
Maori Ua-ua means to be strenuous and pertinacious. Uah (Eg.)
signifies augment, increase, very much. Ua (Eg.) means go along, a
long, long, long way. Kherp (Eg.) is the first, chief, principal, con¬
secrated, his majesty, the type of the One. The Kherp was the first
figure modelled by Ptah, In the Boraiper dialect the name of the
number one is Keiarpe.
Horus, the “ Kherp,” was the pubescent Sheru, the adult and
hairy god, and in the West Australian Kelap denotes the first ap¬
pearance of pubes. Kherp (Eg.) also signifies first fruits,—which
were offered in one shape or other, including the hair at the time of
puberty,—and the word also reads to produce linen. KUNG-GUR
(W. A.) is the name for a young woman who has arrived at puberty.
This corresponds to a proto-Chaldean title of Ishtar in the character
of Gingur. In Egyptian Khen-Kar would denote the period of
puberty. The KwONNAT (W. A.) is a kind of acacia tree. This tree
in Egypt was a form of the tree of life. Here the Kwonnat, as a
sacred tree, answers by name to the KUNT (Eg.), a fig-tree.
Muta-Muta (Tas.) is the bird. In hieroglyphics the MUT is the
bird that symbolizes the mother. Magra (Tas.) is a name of day.
In Egyptian Mak is rule, and Ra is day, or the sun. The Makhu is
the horizon, and the sun on the horizon is Makhu-Ra. Gibor in
Wiradurei is Man (Vir). Khepr (Eg.) is the generator. In the West
Australian the tadpole is named a Gobul. This is a form of Khepr,
who was the frog-headed transformer in relation to water, and beetle-
headed in relation to the earth.
In the hieroglyphics the moon and moon-god are represented by
the Ibis or Habu. In North Tasmania the moon is called Webba;
in the South it is Weipa. Hapa (Mao.) means crooked and curved,
and the curved bill of the Habu made it an image of the lunation or
curving moon. In the same dialects the Nurse is called Meena-
MERU. Mena is the Egyptian wet-nurse ; Meru means to love,
attach, kiss. Tet (Eg.) is the mouth, speech, or tongue, and
in Port Philip the tongue is named Tatein. Tatann was
a divine title of the god Ptah as the father of beginnings, and
in the West Tasmanian vocabulary the name for father is Ta-
TANA. Tut (Eg.) denotes the engenderer, the male emblem.
Tata in Maori is the stem or stalk, and Na means begotten
by. KUMI is the Maori name for No. lo, as a measure of ten
fathoms, and Khemt is a form of No. lo in Egyptian. To be Khemt
likewise denotes the man or god of thirty years, who was the pubes¬
cent and hairy Horus called Khem-Horus, the virile adult. The hair
figured on the Shebti or Double, the image of the re-erected life, and
on the statues found in Easter Island has been alluded to as typical
of Khcm, which means the erectile power and potency that supplied
the symbol of resurrection. Kemhu is applied to a certain form of
hair, possibly to its being twisted to imitate the tongue Hu, as a
540
A Book of the Beginnings.
type of maturity. Be this as it may, the Maori KUMI-KUMI not only
denotes the beard under the chin, but the duplicated Kumi is the
equivalent of Khemti or Khemt, as the plural form of Khem which has
the meaning of three—the Egyptian plural—and ten ; hence thirty or
Khemt, the homme fait of thirty years. KUMI-KUMI for the bearded
chin and throat tells exactly the same tale. Meda (W.A.) is
the Mata (Eg.), the phallus. Mando (W.A.) means pubescence.
In Egypt Men and Mentu were two divinities who personified
pubescence.
Kegaa, Tasmanian, signifies the white man ; Reko (Mao.) white;
and in Egyptian Rekh means to bleach, full, make white. The Bibi
(West Aust.) is the female breast; English bubby. This is explained
by Bub (Eg.) the well of source; to be round and to well forth.
Bat (Eg.; means to inspire. In one sense it is to cause a soul to be ;
Ba being the soul or spirit. Ba also denotes a spiritual illumination,
hence Ba-t to inspire will signifiy inspired, the t being a participle.
The Fijian Bete, Abyssinian BoUDA, Amazulu Abatakati, Zend
Buiti, Toda BuilT, are all forms of the Ba-T, the inspired or inspir¬
ing, and identical in this sense with the Hindu Buddha, the enlight¬
ened, illuminated, or inspired one, who as Sakya bears the name of
the enlightened in the same sense from Saakh (Eg.), illumination,
understanding, an inspiring influence ; Saakh to influence, illuminate,
inspire; Sakk signifying perfect. The word “ SiKA ’’ is also used in
Fiji to describe the signs of the god or spirit being in possession of
the medium or priest; “SiKA” describes the appearance of the
inspiring spirit. So in the Ojibwa language to Yeesuku is to pro¬
phesy in an abnormal condition. With the aborigines of India the
diviner, exerciser, and witch-tinder is denominated a SOKHA.'
Toko in Maori, means to consult by divination. This is the Egyp¬
tian Teru to invoke, ask, interrogate, question, adore. The Taro
is a name of the Fijian diviner or magician identical with the Gaelic
Draoi or Druid as the magician. The Fijian word Tara signifies to
Ask, and when the Tara invokes, questions, or divines, he sits in a
prescribed manner with his knee up and foot resting on his heel.^
The Egyptian diviner probably sat in the same position, as Teru is
also the name of the heel.
Mau, in Mangaian, means to spring up lightly. It is the name of
the season in which the roots in the soil spring up into life, and
answers to our spring and May. The Magellan clouds are named
" Mau, ” as if from the rising-up of vapour, or curling up of smoke in
the heavens.® It is needless to remark how Egyptian 1 where all is so.
Mau (Eg.) is light, brightness, beams. Ma, to grow, live ; Maau,
the stalk, shoot; also Ma is vapour, cloud, puff, or air,—every form of
light and lightness, spring and springing indicated by the Mangaian
^ Colonel Dalton. * Williams, Fiji and the Fijians, vol. i. p. 229.
3 Gill, p. 317.
African Origines of the Maori. 541
Mau; the light and vapoury lightness being both combined in
Magellan’s clouds.
The Maori, Samoans, and Tahitians call the south Tonga,
and speak of going up to the south and down to the north as it
was in Egypt. Hagi (Tongan) is upward, and HlFO down or
downwards. Tonga the south answers to Ten (Eg.), the elevated ;
Ka, region ; Akha (Eg.) is the high, and Hefa the low, to squat
down. Amongst the ancient Hawaiian names of the south is Lisso. ^
In Egyptian both Res and Su are designations of the south. Res-
SU, as a compound, is the raised up heaven of the south.
Takurua is the Maori name of Sirius, the dogstar, which announced
the arrival of the Inundation. Taka means prepare, make ready.
Urua denotes the arrival. In Polynesian Uri is a plural of the
dog, and Uhar (Eg.) is the dog. Teka (Eg.) is to see, behold unseen.
Thus Takurua was the watchful announcer in New Zealand as in Egypt.
It is natural that heat and light should have been named earlier than
fire, and that fire when discovered should be named in the likeness
of heat and light. Egyptian contains the chief type-names for heat,
light, and the sun, found in all the groups of languages, and these
originated apparently under the Motherhood. For example, Kep,
the name of the old goddess of the seven stars, supplies a word for
heat, fermentation, and light, but with no certain relation to the
element of actual fire. The first types were framed and names were
formed under the feminine regime, and the earliest heat and ferment
of Kep related to the fire that vivifies, or the fire of life in womb-
world, Hence the so-called goddess of fire, and the female mould of
the type in Kep, who was the secret abode, the womb of life. In a
second stage or character Kep, the genitrix iii Khepsh, is pluralized
as Khefti, Khepti, or Khebti. Khepti modifies into Uati or Uti, a
goddess whose name signifies heat as well as water. The root Kef
or Kep (Eg.) meaning heat, and to heat or light, furnishes the follow¬
ing names of fire found in the various groups of languages :—
Quafi, in Chamori; GoiFl, in Guaham ; Caup, Annatom; COUVOU,
Tocantins ; CHfy, Pacaguara ; Kou, Apatsh; Kapura, Maori; Afr,
(Eg.) ; Avr, Hebrew ; Afor, Arago ; FuRU, Biafada ; Ura,
Erroob ; FOR, Papuan ; Afi, Ticopia, Mallicollo, and Fakaofo ; Yaf,
Tobi ; Afu, Malagasi; Iaf, Satawal ; Eaf, Ulea, and the Micronesian
Group; Fai, Ahom, Khamti, Laos, and Siamese ; Fl, Japanese, and
Luchu; Kabungo, Aaiawong ; Apeh, Aino; Hpihu, West Shan;
HiPPU, Telugu ; HlEPP, Mallicollo ; Apuy, Tagala ; API, Menadu,
Buton, Mandhar, Bugis, Sasak, Bima, Sumbawa, Bali, Ende, and
Mairassis; Apui, Bashi, Kayan, Korinchi, and Atshin ; Apeh, Solor;
Apie, Batta dialects; Apoi, Silong, and Sumenap; APO, Macusi;
Ap, Guebe ; Opoay, Rejang; Epee, Catawba; Ebe, Takeli; AvE,
Yesso ; Awa, Mohave ; PlIU, Shina.
* Fornander, Polynesian Races, vol. i. p. 17.
542
A Book of the Beginnings.
Khepti modifies into Khet and Kat, and these are names of fire in
Egyptian. Kheti or fire is the name of an enormous serpent with
seven folds, the support of seven gods in the Hades. The name
goes back to Khepti which in the modified Hepti is a name for
No. 7, originating in the seven stars. Khet (from Khept) and Set
are Egyptian names for fire itself, and this wears down to Ut for
fire and heat; also to jet and emit fire. In these succeeding forms
of the name we have KUADE, Bagnon ; Khott, Kot, and Arini;
Kut, Cahuillo; Ketal, Araucanan; Katti, Maipur; Kathi,
Baniwa; KUATI, Sapiboconi ; Kading, Kasia ; Kidzhaik, Mille ;
Heddoo, Begharmi; Hot, Skwali; Hatz, Hueco ; Hat, Assan;
Gadi, Punjabi, and Hindustani ; Gadla, Parnkalla ; Gaadla,
Menero Downs; Ukut, Ternati; Wata, Waiyamera; Wato,
Maiongkong ; Wetta, Woyawai ; WaTU, Carib, and Akkaway;
Wot, Yakut, and Tshuvash; Utu. Furian ; Ut, Kirghiz, Baraba,
Kazan, Nogay, Bashkir, and Meshtsheriak; Ot, Turcoman, Tobolsk,
Tshulim, Teleut, Kuznetsk, Koibal, Karagas, Yeneseian, Kumuk,
and Karatshai ; Ud, Uzbek; Od, Osmanli.
Everywhere the mother-mould is first. Kep, Kaf, or Af, signifies
BORN OF ; the heat or fire of life. In the first phase the genitrix was
designated Kartek, the sparkholder, in allusion to her circumpolar
supremacy, and Tek, the name for the star-spark, supplies the type-
name for the Star as Togyt, in Fin ; Tjecht, Esthonian ; Techte,
Olonets; Tagti, Karelian; Etak, Solor; Takar, Miri; Tekar,
Abor; Takar, Dofla ; TOOKUL, Natchez. TEk, the spark, Teka,
to sparkle, furnished the name for fire, which, when produced, was
derived from the spark, as TUEK, Motorian ; TiKIAI, Saravecca ;
Tekeri, Daurai; Tekieeht, Riccari ; Tegherre, Atoria and
Wapisiana ; Togo, Savara, Mangasela, Yakutsk, Tshadpodzhir, and
Nertshinsk ; TOGGO, Yenisei ; T’JIH, Bushman. In the second stage
Khept, Uati, or Ut, is still feminine, for the genitrix was of a dual
form as representative of the Two Truths. Now, as here maintained,
the first son of the ancient genitrix Typhon was Bar-Sut of the Dog-
Star, and he was the primordial god, or male divinity of fire.
Hence the names Bar and Sut signify fire, the star being associated
with the furnace-heat of the “ Dogdays.” The earliest form of the
great solar god of fire who can be traced by means of the monuments
is Kebekh (later Sebek-Ra), the son of Keb or Kcp, the Typhonian
great mother. Kebekh was the crocodile type of the sun, whose eyes
denoted sunrise, and his tail the sunset,^ or darkness. Kebekh was
the sun of the waters and the underworld ; his name modifies, into
Sebek, Khep, Af and Kak, or Sebek-Ra, Khepr-Ra, Af-Ra, and the
ancient god Kak, who was continued in the Turn-Triad when that
was formed. Kak signifies darkness, shade, night. The same word
as the name of the boat, written KAka, shows a prior form in Kf-KF,
^ Hor-Apollo, i., 68.
African Origines of the Maori.
543
a duplicate equivalent to the second Kaf, as in Kafti or Khebti, and
so Kak equates with Kebekh, the son of, or the second form of Keb,
corresponding to Kep-Kep and Kheb-Kheb, to descend, go down,
fall down, or set; Kebekh, Ka-ka, or Kak, being the sun below in
the underworld. In this form of the sun below, a male solar god was
created as the author of fire, and the fashioner by means of fire.
Hence Khepr, the Egyptian Vulcan, and Hephaestus, the Greek god
of fire, who was represented as the lame and limping divinity of divers
mythologies; the crooked-legged Ptah ; the Hottentot “ Wounded
Knee; ” and the Greek Vulcan. Kak means darkness ; and, in
another spelling, Khekh is light. Thus, as will be shown in explain¬
ing the name of the star Kokab, Kokab, or Kab-kab, the fundamental
meaning is the light-in-shade, and in the solar phase, Kak was the
god of darkness, who supplied the name for god as CllUGH-Ra, the
black sun, in Ge; Cagu, Bushman; Xaca, Laos; Chikokke, Loango,
a Black Fetish God; Kige, Susu ; Kachqua, Seneca; Caogarik,
Abipone; Kaker, Port Philip; Quaker, Nottoways; KllOGEiN,
Lunctas ; Jach, Hebrew; JACK, English; Jauk, Arabic; Jacusi,
Japanese ; IjAK, Kodiak ; Jageach, Radack ; JOCAHUNA, Cuban ;
Jaca, Singhalese, Devil ; Eyak, Koniaga, Evil Spirit ; Wak,
Galla ; Wakan, Sioux ; ACHUCHE, Angami-Naga; AOGUE, Sereres;
Ukko, Finnic; Okha, Otomi; JEKO, Gonga; Akh, Hebrew and
Assyrian.
The name of Kak, the solar god of the underworld, supplies the
following names for the .sun :—
Chaki, Paioconeca; Kachqua, Seneca (sun and moon); Kakkaan,
Kolush of Sitka; Kaketlkh, Ugalents; Kaqui-KEBIN, Andaqui;
Kaagh-KWA, Cayuga ; Garachqua, Onondago ; Chokonoi, Na-
vaho : Kijik, Ottawa, Sun, and in Ojibwa, light ; Kaja, Begharmi ;
Kuya, Koibal ; Gegger, Eboorr ; Shekkinak, Eskimo; Iakai,
Ticunas; SakH, Kutshin ; SiGA, Figi; SaccE, Moxos ; AquiCHA,
Huasteca; WoKA, Dizzela ; YUKO; Yakkumban; Ahka, Masaya;
Oko, Pujuni and Sekumne; Yah, Waraw; and lastly, we are in¬
debted to Kak, the Sun-God, for the following names of fire :—
Chek, Uraon; Kag, Nut; Chaki, Paioconeca; Khakar, Brahui;
Kichchu, Budugur; GagavaS, Umiray; Kako, Kaffa ; K’akk,
Maya ; K’hoh, Kulanapo ; Yuga, Intibuca ; Yachtah, Uchee
COCHTO, Timbiras: Koko, Legba ; Chichi, Antes; Chechan, Ma-
chakali ; Waik, San Raphael; WlKIH, Tshokoyem; WiKE, Talatui;
Aquacake, Puelche; Akkhi, Pali ; Aka, N’godsin and Dodi ;
Ogia, Ashanti; ICHE or Chu, Pacaguara; Eka, Koldagi; Oko, Aro,
Mbofia, Isiele, and Isoama; IKA, Nubian; Uga, Guajiquiro; Ahku
Masaya ; OkhO, Khwakhlamayu : Aghi, Kuswar ; Agi, Tharu ;
Ago, Pakhya: Ugg, Bhatui; Age, Darahi; Ag, Khurbat, Hindi,
Ghagar, and Nawer ; Akh, Egyptian.
From these lists it may be seen that the Egyptian word, which
544
A Book of the Beginnings.
only indicates heat, the heat and ferment of life, as in the womb, and
the mystery of fertilization, in the name of thegenitrix Kep, furnishes
the type-name for actual fire in the Micronesian group as QUAFI,
Chamori; GoiFl, Guaham; Eaf, Ulea, and Iaf in Satawal. In the
New Hebrides we find Caup for fire in Annatom ; HlEPP and Afi
as names of fire in Mallicollo ; Yaf in Tobi; Afi, Fakaofo ; Afi,
Ticopia. Kapura is a name of fire in the Maori, and in this
language alone do we recover the full form of the word Afr (Eg.)
and "ilN (Hebrew) as the name of fire and light. Af is worn down
from Kaf or Kep, the feminine fire, heat or mystery of life, and
preserves the same meaning in Af, to be born of. The Maori has
frequently retained the oldest forms.
In Tahiti, and other of the Polynesian Islands, Captain Cook found
that it was customary for the natives to preserve the bread-fruit
by fermenting it into a sour paste ; this paste they called Mahi.
Now the Egyptian word Mai was found difficult to fathom. Mariette
argued that it -had the meaning of bodily humours, including the
seminal essence. But we recover a more inclusive and workable
sense in the Polynesian “ Mahi ” for fermentation or fermented;
Maori Mahi, to work; Moi, to ferment. Mahi is the Egyptian Mahi
to fulfil, applied to the gestator and bread-maker. Mai (Eg.) is the
fermenting source of life as the spirit of the male. This meaning of
Mahi, to ferment, or to be fermented and fulfilled, will help us to the
sense of an unknown kind of Egyptian drink named Karmahu.^
The hieroglyphic Jar, Kar, or Karhu, is determined by a vase from
which steam is issuing. In the Maori both KOROHU and KORU-
MAHU are names applied to steam. The issuing steam implies some
kind of craggan or vessel for the fire. Drink, produced by steam,
will no doubt include distilled liquors, and as Karr in Egyptian and
Maori denotes a furnace ; the Karhu is the steaming jar; the Kar-
MAHU the drink; and as Mahu means to ferment and turn into
spirit, it follows that the steaming signifies distilling, and Karmahu
is drink as a distilled liquor; drink fermented and fulfilled in the jar
or craggan. Mahu (Mao.) also denotes the being raised up by force,
as in steaming or fermenting. Tane-Mahuta was the strong spirit
that forced up the heaven.
The Mangaians, when expressing their belief that the Deity is
the essential support, denote it by the word Ivi-MOKOTUA, the
back-bone, or vertebral column. That is the same ideograph as the
Egyptian Usert-Sceptre which is formed of the back-bone, and is the
sign of sustaining and protecting power. This emblem was Typho-
nian at first, with the head of Anubis on the top; that is, it repre¬
sented the genitrix Kep or Kef, whose name denotes puissance,
force, and power. She was the primordial Power personified, and
* Smith, P, H., Birch, Dictionary, p. 416.
African Origines of the Maori.
545
Sut-Anubis was her son. The continuing of the feminine type as a
masculine one is shown in the Ritual/ where the “ SPINE of the
Osiris” is said to be in “the shape of that of Pasht.” It has been
explained how the name of Kefa, Chavvah, or Ihevah passes into
that of Ihu and lu, the dual-natured son; and precisely the same
thing occurs in the Polynesian and Maori. The Eve, or Kefa, of
Mangaia and New Zealand is found in Ivi, Iwi, or VVheua. The
Maori has no V, or VVheua would be WllEVA, the equivalent of
Khefa or mn', as the name of the genitrix, the back-bone and sustain¬
ing power, the essential support which was figured at first as feminine
and hinder part. In Samoan and Tahitian the typical word for the
divinity is Fatu, the name of the ancient genitrix as Fet or Aft. Fatu
has a variant in Atu, and the moon, at fifteen days old, is called Atua
in Maori. This relates the Atu or Fatu to the lunar Goddess of the four
quarters, and to the Goddess 15, a title of Ishtar. Atu, in Mangaian,
is strictly the kernel, core, or heart of a thing ; the hard, essential, and
sustaining part. Very large kernels are called Katu, which shows
an earlier form of the name. Katu is the hard form of Hatu (Eg.),
for the heart and essence of all. Akatu (Eg.) is the foot, the sole;
and the SOLE of the foot was reckoned an earlier foundation than
the soul.
“My heart is my mother,” says the Osirian.- “My heart was my
mother ; my heart was my being on earth.” That is the Hatu in
Egyptian, and Atu in Mangaian. The earliest form of the Hat or
Kat (from Khept) is the womb-type of the producer. Wheva, Ivi
Iwi, pass into lo. IHO is the heart of a tree. lOIO (Mao.) means
the doubly hard, and in Mangaian lo is a constant equivalent for the
Atu or Katu, the core, kernel, pith, or heart, which expresses the same
meaning as Ivi, or the bone. Bone,^kernel, pith, and heart are entirely
typical of the essential base and support of life. The Polynesian Eve
could not be borrowed from the Missionaries as the Eve formed out
of Adam’s bone, for she preceded the male. Ivi the widow is Ivi the
genitrix, who existed before her son grew up to become her consort
and to represent both sexes in one. This duality of the lo, or lu, is
also manifest in the Maori IHU, for the nose, which, in the hiero¬
glyphics as the nose of the calf, is the sign of the Au (lu). The
heart of the tree is IHO, or Ul-IO, and Uho is likewise a twin-type as
the umbilical cord. The word I HO, or lo, says Mr. Gill, is a common
name for God in Polynesia, and he observes, “ Most appropriately
and beautifully do the natives of Mangaia transfer the name lo-ORA
to Jehovah.” He little thought how appropriately ! He renders the
“ lO-ORA ” by the living God. “ Ora,” in Maori, means alive, safe,
escaped, recovered, well in health. The first who escaped in the
passage of the waters, or the void, was the Ora or Horus, the Saviour.
Ore means to bore a way through ; the Orea is a kind of eel, the
^ Ch. xlii. “ Ritual, ch. xxx.
VOL. II.
N N
546
A Book of the Beginnings.
type of Tuna and Turn who passed through the waters and mud of
the abyss. The Ora, Horus, Koru, Ar, El, or Elyon had the same
origin in phenomena, and the type is as old as Sut, who was both the
Har and lu in one.
In catching these last words of the Mangaian mythology just as it
was expiring the Missionary was doing good work, but in preaching
his gospel he was also re-imposing on the people their own ancient
divinities in another shape; the Hebrew version of these being but
a portion of the driftage on many shores of one original system of
thought long gone to wreck. Where there is sufficient intelligence
extant, as in India or China, the native mind recognizes the old
matter, newly presented to it as a special divine revelation, and is
able to gauge the limits of those who do not so recognize it, and
who are profoundly ignorant of the origines. Consequently those who
know are not to be converted to the creed of those who do not know.
A common name of God with the Mangaiansis “Tatua Manava,”
rendered by Gill a loin-belt, or girdle. It means more than that.
Tatua is the belt, and Manava (Maori Manawa) is the very heart
and breath of life, as well as the Belly or seat of life. It is, there¬
fore, a girdle of the breath of life, or more literally a life-belt. The
Mangaian and Maori Tatua is the Egyptian Tatu, a buckle-symbol
of life, which the Egyptians enclosed with their mummies as a type of
immortality. “ Osiris having set up the Tat and prepared the Tatu
(buckle) proceeds wherever he likes.” ^ The Tat was the cross of
Ptah ; the buckle, a kind of Ankh-loop, signifying life. This Tatu
therefore was the equivalent of the Mangaian girdle of life. The
“ Tatu ” was an image of the eternal (Teta) in Egypt, and here we
find that Tatua is the name for the eternal. “ Eternity,” says Gill,
” is often expressed by the phrase ‘ e rau te Tautau,’ ” i.e. 200 ages,*'^
or ” e tautau ua atu,” z>..time on, on, still on. The Tautau for ages,
time continual, for ever, is the Egyptian Teta, eternal, or time for
ever, figured by the circle, the Tat of the four corners, and the
Tat-buckle.
The images of the gods and ancestors, as well as the spirits of the
departed, are called TiKl-TiKl in Polynesia. They are looked upon
as protectors of boundaries and crossings. The Egyptian Tekh is a
frontier, and Teka means to cross. These are commonly called the Kll
without the T prefix, and the Egyptian Akhu, Khu, or Khi, are spirits,
manes, the spirits of the dead. The same word likewise denotes the
edge, boundary, or horizon. The New Zealanders make little talismanic
images of green jade, called TiKl. Tiki was the creator. The word Tek
(E g.) has the important meanings of to twist, to see unseen, with the
eye for determinative ; to be hidden and escape notice, and yet to be¬
hold. This is possibly expressed by the TiKI, which has the head bent
down on one side and twisted as if to realize the meaning of Tek; as
* Ritual , ch. cxxix. Rubric. ® Gill, 326.
African Originfs of the Maori.
547
may be seen by images in the British Museum, Tek (Eg.) means to
amputate, cut short; English DOCK, to cut off, and Dockey, a little
meal. The Tiki is not only a dwarf, but is docked of two fingers of
each hand, and thus images those who have been cut off, with whom,
in slang English, it is “all dickey.” Dr. Krapf learned that the dwarf
Africans, only four feet high, were called DOKOS, i.e. Tekis, or short
people. Under this name we have a type of Sut in the ass, designated
a “ dickey.” Tiki was the god of the dead, and the first to make a
passage through the underworld. He was the crosser, and Tek (Eg.)
means to cross. The Egyptian Tekh is Taht, the lunar-god of the lower
world, but not the earliest who made the passage. There is a god,
Tekhem, in the Ritual. Tiki has several images, one is a post marking
a Tapu place ; another is a figure on the gable of a house; another
the lower part of the back, the sacrum; the os sacrum being a very
early form of amulet or charm. The TOKI in Maori and Mangaian is
the axe or adze. Eva-Toki is the axe-dirge. “ In this scenic dirge,”
says Gill, “ the axes were used to cleave the earth which had swallowed
up the dead. They were only mimic weapons made of iron-wood, as
the use of stone axes would infallibly end in bloodshed.” The Toke
in Maori is an earth-worm, another earth-cleav^er, and the word means
gone away, out of sight.
The axe ideograph, the sign of Anup the opener—the first opener
of the underworld, who was therefore the conductor of the Great
Mother, of the sun, and lastly of the souls—is the symbol of divinity in
the Mangaian mythology, as in the hieroglyphics. In the dirge of the
“ Blackened Face ” the mourner for his lost son exclaims, “ Fairy of
the Axe ! Cleave open the secret road to spirit-land, and compel
Vatea to give up the dead.” “ Puff, Tiki, a puff such as only ghosts
can.” That is, to crack and split, and the word used is rendered by
the Latin Pedite. The appeal is followed by a chorus of pretended
explosions. Irreverent as this seems, it goes far to identify TiKI with
the Hottentot Utixo, who they say is the concealed god that sits in
heaven and thunders. Tiki who thunders will be a god of lightning,
and his axe (Toki) becomes a link in connection with the axes of the
thunder and lightning in many lands. Sut-Anup was the earliest fire-
god and Lightner, and before weapons were shaped, or Celts were
polished, the flash from heaven descended with its dart of death,
which was imitated in the stone-axe and arrow-head, and the fire¬
stones, lightning-stones, or thunder-bolts, v/ere afterwards confused
with the weapons and amulets of the stone age. The stone axe or
adze, named Anup, identifies itself as the type of Sut, the first opener;
and in a Damara story this is apparently recognized. A little girl’s
mother gives her a needle. She finds her father sewing thongs with
thorns, and gives him the needle, whereupon he presents her with an
axe. Going further she finds the lads trying to cut down trees with
stones, and says to them, “ Our .sons, how is it that you use stones ?
N N 2
548
A Book of the Beginnings.
Why do you not say, ‘ Oiir first-born, give us the axe ’ ? ” ’ Sut-Anup
was the first-born of the Great Mother ; the axe was his.
The ancient Egyptian Adze preserved in the British Museum is
identical with the Toki of New Zealand, not only in shape, but also
in the manner of tying on the stone to the handle, and likewise with
the cinet with which it is bound. The Maori wicker-work is also
called Taiki, and is identical with the Irish TOCHAR, the wattled
causeway, the Akkadian Tak for reed-matting, and the English
Tuck for weaving; from Teka (Eg,), to cross, twist, or interweave.
The Tima, or hoe of the Maori, is the same implement of husbandry
as it was in Egypt, the curious dibble, or pick, placed in the hands
of Khem, the primeval plough. The Maori have also a weapon
made of stone, or of whale’s bone, used for hand-to-hand fighting,
called the Mere, or Patu. It is a club of curious shape, which has
been likened to a soda-water bottle with the bulb flattened.^ Some of
these war-weapons, made of green jade, were held to be the most
precious heirlooms of the Maori chiefs. The names of Mere and
Patu agree with the Egyptian Merhu and Pet.
The Merhu is a club or boat-hook. Now an early form of the sceptre,
which can be traced into the war-weapon, was the paddle-blade called
the Pet-sceptre. This is held in the hand as the sign of the Kherp,
the princeps, consecrated one, his majesty. Various paddle-blades, as
the Usr and Hepi, also approach the shape of the Mere or Patu, and
tend to identify the type with the Pet-sceptre of Egypt.
A secret stone used for purposes of divination by the Tasmanians
was called “ Heka.” ® Hika (Mao.) is to perform a ceremony with
incantation. Hekau is the Egyptian name for magic, conjuring, and
to charm, A master of magic, and charmer or conjuror to the king,
is called Ur-HEKA, the great charmer. The feminine Peh or Hem
was a form of the Heka.
A very sacred relic of antiquity was shown to Sir George Grey on
the Island of Mokoia, in the middle of Rotorua Lake, during his
visit there in 1866. Two aged priests were still keeping watch over
their treasured symbol preserved on the site of an ancient temple.
This was an image the size of life, well executed in a species of porphyry,
represented in a sitting posture with the elbows resting on the knees
and the face looking upwards, one of those apparently brought by
their ancestors who first entered the island, as the stone could not
have been procured on that side of the world.^
Rotorua means the Double Lake, which corresponds to the Pool of
Two Truths. The priests took the Governor, Sir George Grey, to
the place where the Giant of Rotorua, called TUORANGI, was interred
in a stone coffer or cist, eight and a half feet long, formed of flag-
^ Bleek, Reynard hi Africa, p. 90.
* See Early History, Tylor, p. 202, 3rd edit,
3 Bonwick, p. 193. * Te Ika a Maui, pp. 31, 32.
African Origines of the Maori. 549
stones with a sloping top like the roof of a house, the ridge of it
being curiously carved.* Tuarongo (Maori) is the back or ridge of
the house ; Tua-rangi would denote the ridge of Heaven, and as Tu
means to stand erect, the giant Tuorangi was no doubt a form of the
Heaven-raiser and supporter, the giant, the Maori Nimrod. One of
the Egyptian gods is termed, “Sole type in the roofed house.”
The allegories and their illustrations found amongst the Maori and
Polynesians are often so ancient that they resuscitate an almost
effaced type. The lizard is one of these. It is extant as the ideo¬
graph of multiplying and becoming numerous, but was comparatively
superseded in monumental times. The lizard is to the Maori and
Tasmanian women what the serpent became in Egypt, a feminine type
of the Two Truths on which the multiplying depended. The Eel is
another almost superseded symbol. The Athenian comic writers
Anaxandrides and Antiphanes scoffed at the Egyptians for considering
the eel a powerful daemon and an equal of the gods. The Eel was
sacred to Hapi-Mu, or the Nile, and was also a type of Tum.^ Hapi-
Mu may be rendered the water-concealed. Turn was the sun which
made its way through the fabled waters of the deep, and the eel was an
appropriate type for the crosser beneath the waters. The eel as a solar
symbol—like the frog—is so ancient that it belongs to a time when
there was neither boat nor bridge, and the big fish was the boat ; as
in the Mangaian myths, where the whales, sharks, and large fish are
called canoes. The frog spawned a bridge, as it were, over the surface
of the waters, and the eel made its way at the bottom, through the
mud of mythology. So the god Shu and the solar God were said to
transform into the cat, because this animal could see to make its
way by night. Such modes of representation did not originate in
worship, but in necessity and utility.
Turn was the earlier Aten or Atun, the circle-maker, the deity of
the disk, the one who crossed the abyss, bridged the void, completed
the circle when he was considered as the child of the mother. This
form of the God whose type was the eel has been preserved in the
Maori and Mangaian mythology, in which Atun is Tuna, the divine
solar hero who crosses the waters of the inundation in the shape of
an eel. TUNE is the Maori name of the eel, and the word eel is
identical with El and Ar, the son, who made the passage of the
underworld as the Af-Sun, or Atun.
In the story of “ Ina-who-had-a-divine-Lover,” daughter of Kui-
the-Blind, who dwelt in the shadow of the Cave of Tautua, Tuna the
Eel-God appears to her, and tells her of the coming flood, and of an
eel that will be landed at her threshold. She is instructed to chop
off its head and bury it. This was done and Ina daily visited the
grave of the Eel-God, her lover. One day she saw a stout green
* Te Ika a Maui, pp. 31, 32. ^ Rit. ch. cxlii.
^ Votive Mummy-case in Bronze. Lcemanns.
550
A Book of the Beginnings.
shoot piercing the soil, and the next day this had divided into two.
The twin shoots from one root grew into two cocoa-nut trees which
sprang from the two halves of Tuna’s brains; one red, the other
green, the red being sacred to Tangaroa, the green to Kongo, who
are the twin-brothers of another mythos.^ It is at this depth the
origines of mythology have to be read.
Tautua, the ridge of rest, answers to the Egyptian Tattu, the
eternal region, the place of the pool of the Two Truths, and the twin
tree called the tree of life and knowledge; the twin Persea tree of
life in Egypt. Tuna the Eel-God, is one with Atun and Turn, who
was duplicated in lu, and who brings peace just as Tuna does. In
Tattu was the place of transformation and re-establishing, in the
sign of the fish (An) ; Tun (Eg.) means to divide, and it was here
that the dual son was established in the place of the parent. The
kernel of the cocoa-nut was called the brains of Tuna, and it was
held to be unlawful for any woman to eat an eel.
According to Gill, the blackbeetle was looked upon in Mangaia as
diet for the dead.- The type remains the same, although differently
applied, as in Egypt and Britain, where the beetle was buried with
the dead ; not for food exactly, but the Scarabaeus represented being,
self-originating substance, and self-sustaining power; it was also
the emblem of the transformation and resurrection of the dead ; this
in Mangaia had taken shape as food for the dead,' or rather the
ghosts of the dead. In Korea’s lament for his lost son, beetles, crabs,
red worms, and blackbirds are said to be the food of disembodied
spirits.^ The blackbird is the Momoo, the type of the god Mo6, who
delights to secrete men and things in his hiding-place. Mu in
Egyptian is death, and the MUMU bird of death or the dead is the
Owl, a bird of darkness and of death; the name of the dead, the
mummy, is written Mumu, with two owls.
The Perue, or bird-shaped winged kite, corresponds to the
TauTORU, or three stars in Orion’s belt.^ Toru (Mao.) is three,
and TAU is the string of a garment, a loop, thong, or belt.
Perue, the bird, denotes the throat-feathers of the Peru-PERU ; the
Koko, or prosthemadera bird. PURE (Mao.) also means to arrange
in tufts. These tufts appear on the kite. The PURU-PURU, with its
throat-feathers, equates with the solar-hawk, which has a frill of feathers
figured round its neck. The constellation Orion is named after Horus
of the resurrection.
The hawk- (Maori, Kahu) .imaged the ascending sun of the
resurrection, Horus or Hu, the spirit; and Kahu-KAHU denotes the
spirit or ghost, the one risen from the dead. So the human-headed
hawk was the symbol of the dead mummy which had become a soul,
lo England the kite is both a hawk and the paper toy. The
* Gill, p. 77. a p. 205.
* Ib. p. 202. < lb. p. 122.
African Origines of the Maori.
551
Mangaian kites are all symbolic. One of these is egg-shaped, and
corresponds to the constellation of the Twins and their parents. The
twin-brothers of mythology are represented as coming out of the egg.
The Maori have preserved this solar hawk of mythology in the shape
of their kite, which they fly for amusement. It is called Kahu
(hawk. Circus Gouldii), and has the tail and claws of a hawk. It is
still made in the likeness of the hieroglyphic “ Hut,” the solar disk
borne on outspread wings. This was the type of the gods Ka and
Hu, the sun below and the sun above the horizon, and where the
Egyptians placed the disk between the outstretched wings, the Maori
depict the solar face.^ It is said that two different gods in Fiji lay
claim to the hawk.^ So is it in Egypt, where the hawk is a type of
the Solar God, both as Horus and Ra.
In the Fiji Islands, certain birds, fishes, plants, and other things
are said to be the domiciles of deities. On Vanua Levu the god
Ravuravu claims the hawk as his abode.^ That is how the symbolism
is reported. Now in Egypt the hawk-headed Horus is the Repa, the
heir-apparent, the prince, and in Ravuravu the name of the Repa is
duplicated in the name of a deity whose dwelling or type is the hawk.
In this shape the symbol survives as an ideograph, the meaning of
which has to be read in Egypt.
The primeval types and symbols live on in popular games where
the actors have no other mode of figuring them. The Maori have
another symbolical representation in which a lofty pole is erected
on the brink of a river. Twelve ropes are attached to the top, which
revolves so that each person has to swing round in turn over the
water or precipice. This kind of swing is called the MOARI.^ Meru
(Eg.) denotes a ring, a circle ; Merua, a limit of land and water,
and this meaning is identified by the position chosen. The sun in
the underworld, crossing the waters and making the MEH-passage,
was represented in the mysteries as having a narrow escape from
the attendant dangers in the abyss of the North and bend of the
Great Void, and this passage of danger was imitated in the MOARI.
Hence Moariari (Mao.) signifies having a very narrow escape.
In Egyptian Meh for the north, the north quarter, is also the
name of the number nine, and it denotes a fulfilment; the com¬
pletion of a cycle and a circle when the sun had crossed the waters
of our three winter and water signs. The Egyptian year began in
July, with a starting-point also from the solstice in Mesore (June),
and March would be the ninth month, i . e . Meh, the month of
the Equinox. A relic of this reckoning is extant with the Maori,
who call the month of March Maehe or Maea, although theit year
ends in December, and Maea, to emerge, be gathered in, fulfilled,
is equivalent to the Egyptian Meh.
* Te Jka a Maui, p. 346. Maclennan,
® Williams, Fiji and the Fijians, vol. i. p. 219.
Forlnirhtly Review, 1870, p. 216.
^ Te Ika a Maui, p. 363.
552
A Book of the Beginnings.
An instrument has been found on the monuments, called the Ka,
used for throwing at birds and supposed to be the boomerang.
According to M. Chabas, it is the Egyptian boomerang. In the
West Australian languages the boomerang is named Ky-li. It is
thrown by striking the ground to obtain a rebound into the air, and
in Egyptian Kha expresses this throwing to the earth, also to rise
up. But the full value of Ka is Kak, or Khekh,
The Mangaian curved club is shaped like the Australian boomerang,
and this is named the Kaikaa. Khekh (Eg.) means to be repelled,
repulsed, and to return ; Kik, Chinese, to kick. Keke, Maori, signifies
contrariwise ; in a different line or direction from the one expected.
The Keke or Kaikaa then is the boomerang.
Now the word “ Boomerang ” appears to be a reduced form of
Booroomooroong, the name given to a scene in the most secret of
the Maori mysteries at which a tooth was extracted from the boys
who were then made into men. A throwing-stick was cut with
much ceremony, and this was applied to the tooth and knocked
against it by means of a stone.i The use of the boomerang, the
throwing-stick that described a complete circle, was typical of the
cycle of life then completed and the entrance into that of manhood.
This fact with the aid of Egyptian will enable us to decipher the sign
of the boomerang. BURU means the height of attainment. So
Poro in Maori means to complete, attain the end, termination, as
in the “ Porabung ” rite. Mer (Eg.) is the circle, and Ankh, life. The
Kaika stick which fulfilled the circle was possibly a type of Kak,
the completer of the solar circle, which, as will be seen further on,
would account for its application to the tooth knocked out. Khakht
(Eg.) means to recoil, also Kha is a stick and Khat to recoil. -Kha-
Khat therefore denotes the recoiling stick, and this may supply
the names of the Katuria used by the Kulis of Gujerat and
the Cateia mentioned by Bishop Isidore of Seville. The name, as
Khat or “ Cat,” still survives in that of the piece of wood used in the
game of tipcat, which rises in the middle so as to rebound when
struck at either end.
The survival of the myths in ceremonies, games, usages, is totally
independent of the proverbial short memory of savages. The thing
that had been they repeated like any other act of nature, without
troubling themselves about the origin or end, or pausing midway to
remember the meaning. And these customs carry their message
more simply and safely than any written record in the world when we
have recovered the clue to their primordial character. Khepr-PtaH
was one form of the Grosser. He carries the Tat, the cross of the
crossing : Ta (Eg.) means to navigate across, and the Tat is the
cross symbol. Ptah is styled Tatanan, the father of Beginnings ; our
word tatting, for crossing the thread, preserves the primal meaning.
^ Collins, New South IVates (1804), p. 364.
African Origines of the Maori.
553
The Maori also have their tatting in the game of cat’s-cradle, called
Maui. This, by the bye, is the name of the cat in Egyptian. In their
“ Maui ” they were accustomed to represent such scenes from their
mythology as the Great Mother bringing forth her primal progeny ;
Maui fishing up the land, and other pictures of the beginnings, in the
forms assumed by the crossed or “ tatted ” lines 3 They were repeating
the work of Ptah-Tatanan, tatting the figures of creation over again and
enacting the scenes set forth by mythology. The first who “ tatted,”
however, and the earliest to cross the waters, was the great mother
herself, in her water-types of the hippopotamus and the crocodile.
Her “ Tat” sign was simply a tie or knot. In her second character
as Hathor she is styled Meh-URT, the great or peaceful fulfiller.
Meh denotes the number nine, and means a measure, to wreathe,
girdle round, fulfil, complete, be filled. Tat signifies to establish and
found, as was done in crossing and fulfilling the circle or in “ tatting.”
“ Mau,” in Maori, means restrained, confined, to be fixed and estab¬
lished, which was illustrated by the Maui or cat’s-cradle, as a mode
of typology.
Shortt, in his account of the tribes on the Neilgherries, describes
the Toda women as being tattooed on the chest and arms with semi¬
circles, having nine points, and with rows of dots consisting of thirty-
six points ; the terminal point of each row being marked by a ring or
circle. This tattooing is called GURTU. Kartu (Eg.) denotes the
orbit or course which was fulfilled by the gestator in nine Solar
months. Guru, Sanskrit, means the pregnant woman, hence the
Great, Cornish Grete, the graced and favoured.
The semi-circle with nine points is the fellow to the Collar of Isis
worn chiefly in front and therefore semi-circular, composed of nine
Bubu (beads), the number of months assigned to the genitrix as
mother of the Sun-God. Guru, the pregnant woman, is she who
is both great and girt. Khiratu in Assyrian is the type-name
for woman, from this root, as the gestator distinguished from the
child. The thirty-six points showed the number of ten-day periods
in the year, determined by the thirty-six decani (Tehani) or crossing
stars; and this number of crossings in the year was prescribed
by the Syrian Liturgy as the sacred number of the cross!
The natives on the Murchison River celebrated a festival at which
they made a great gathering of eggs. They danced around an oval
or egg-shaped pit, and carried the spear in front of the body as
priapus simulacrum : the pit itself being fringed with bushes. Ac¬
cording to Oldfield every gesture was an appeal to the virile passion.
This festival was called the Karo. Kara in Maori signifies the man,
the adult male or the old man. In Egyptian Kar denotes masculine
* Te Ika a Maui, p. 347.
Shortt, Tribes on the Neilgherries, quoted by Marshall. Amongst the Todas,
P- 47 -
554
A Book of the Beginnings.
power; the testes are named Kariu and Kartu. Both names have
passed into the far islands.
One illustration is this Karo festival. We also find the Khertu.
The Adelaide blacks practise a rite of initiation on their youths in
which they suffer the test of their manhood in the shape of a
piece of bamboo reed being thrust into the prepuce, and the
membrane is then slit by means of another piece of reed to which a
sharp edge has been given by rending it. After this trying
ceremony the member is named Kerto, the Egyptian name of the
testes, the male power and property. The rite was performed at the
time of puberty when the boy passed into manhood.
Davis, who had been admitted to the Maori mysteries during four¬
teen years, says the ceremony of young-man-making, called WORRIN-
GARKA, was for the purpose of passing the lad into the state of man¬
hood, and to teach him how to act with a woman. They bestowed on
him a seal of admission. It was affirmed amongst the black natives,
that the lizard Yura now dwelling in the Milky Way was the atithor of
the Worringarka. The rock-lizard in the hieroglyphics is the ideo¬
graph of becoming numerous and multiplying. The rite of circumcision
(not in the fanatical phase of castration) was that of swearing-in and
covenanting for the reproduction of human kind ; hence the proper
time of the rite was at the period of puberty, and the lizard of the
Milky Way is as good an ideograph of multiplying as the rock-lizard
on the monuments. Also it affords a curious parallel to the Hebrew
“ Worringarka,” or Covenant of Abram, in the making of which the
Deity said, “ Look now toward heaven and tell the stars, if thou be
able to number them. And he said unto him, So shall thy seed
be.” This was on the condition of his keeping the Covenant of the
circumcision.
As to the name of the ceremony, Ariki (Maori) is the title of
the first-born ; Ark (Eg.) denotes a covenant on oath and the end of
a period; Lecka, in the Gipps’ land dialect, signifies to bring forth
young. The charms being repeated and the seal conferred, the
youth was passed into the ranks of the producers. In the Tasmanian
initiation a seal of admission was given. At other times a white
stone was presented to be secretly kept from the sight of woman. A
girdle of human hair was sometimes presented, others wore a cover¬
ing made from the pubes forcibly extracted.^
Now when the child Horus transformed into the second or
virile character, he became the Sheru, the pubescent, adult and hairy
God, Khem-Horus, and it can be shown that in their rites the Aus¬
tralians, Tasmanians, and New Zealanders were enacting the drama of
Mythology according to the Egyptian characters. One word in
Maori will of itself tell the whole tale. Tara is the name of the
male member, the masculine mettle, the papillae on the skin, the
‘ Bonwick, TasmallianSy^^.^o\.
African Origines of the Maori.
555
pubes, things pointed and prickly, the spear-point, thorns, spines
in the dorsal fin of a fish and the shoots or rays of the ascending
Sun, the pubescent Horus of the horizon who had transformed
from the nursling child into the Man-god, the begetter, he who
was called Tarahunga or the begetter of his people, as the
father of Maui. The transformation in Egyptian was named
Khepr, and it was effected under the type of Khepr-Ra. The
young-man-making rites, when performed in the Macquarrie district,
were described as the celebration of the mysteries of Kebarrai-I.^
As the Mangaians and Maori have the Sun-god RA, there can be
no doubt they had him in the character or under the type of Khepr.
One shape of Khepr was Ptah, the crooked-leggcd, lame god, and
in Maori one name of the lame-footed and the cripple is KOPIRI.
Also, Khepr-Ptah was the frog-headed, as one image of the trans¬
former ; and in the West Australian dialect, GOBUL is the name of the
tadpole, the transformer into the frog.
The beetle, another type of Khepr, was represented as having no
female kind. That is, it was an image of the male god, who was said
to beget himself. Of Khepr-Ptah it is said in the texts, “ Thou art
fatherless; begotten by thine own becoming; thou art without a
mother ; thou art born by repetition- of thyself.” The doctrine is
illustrated by the KiPPER-Ground of the Australians. This, as the
Khepr-ground, would be a place sacred to the scene of transforma¬
tion or transfiguration. It was a circle of raised earth corresponding,
in its way, to the Kyvri-VOL and other British mounds. This hallowed
inclosure was far from the haunts of womankind, and a female ap¬
proached it under penalty of death. Khepr, in the solar phase, did
without the female. Other customs, including that of COUVADE, will
yet be traced to Khepr.
With some tribes the foreskin was cut off in circumcision with a
sharp flint, and placed on the third finger of the left hand.^ An early
form of marriage-ring, employed as a type of reproduction, answering
to the seal-ring (Khet) of the hieroglyphics, and the ring of the
Hebrews, worn by the bridegroom of blood.
With others a new and sacred name was conferred by sponsors, as
in the baptismal ceremony, never to be divulged except in presence
of the Chosen. The Maoris made use of a sacred instrument called
a WiTTO-WiTTO ; as rendered by Angas.® This they whirled round
over the fires to keep off evil spirits at the time of certain rites. It
was also used to warn off women and children. The name, as Wetoi,
implies a voice of prohibition.
At the third and last ceremony of the rites of puberty, the sponsors
bestow on the fully initiated youth a new name, by which he is known
for the rest of his life. In token of this they hang about his neck
^ Angas, vol. ii. pp. 216-224. * Angas, vol. i. p. 98.
® Savage Life and Scenes in Australia and New Zealand, vol. i. pp. 98, 99.
556 A Book of the Beginnings.
the “WiTURNA;” and the ceremony concludes by the men all
clustering round the youths, and enjoining them to speak only in a
whisper for some months to come.^ The whispering shows the rela¬
tion to the revealing voice and the magical word. In English, to
whisper is to ROUN. In Egyptian, to Ren is to name, and the name
which is here connected with the “ VViTTO” is WiTARNA or WlTA-
RENA. In Maori Rena denotes the fulfilment and completion. The
Egyptian Utau, a magical breastplate, worn as an amulet, is the
probable representative of the Witarena, which was the sign of the
new name (Ren, Eg.). Utau signifies to be set apart, in solitude,
and denotes a mystical voice in relation to magical rites and directions.
After the rites of man-making, the youths were denominated “ Part-
Napas,” or those who were permitted to take a wife. The Maori
sheds no light on this title, but in Egyptian PERT indicates the
masculine manifester; the emanating one, the seed, determined by
the male ideograph. Nap is to sow seed in the sexual sense.
Among races like these the ancient mysteries may be (or might
have been) studied in their simplest nature, unperverted by the later
devotion to the Virgin Mother, who produced without the fatherhood,
or by fanatical self-sacrifice to the hermaphrodite divinity. The
Mysteries were founded to lead mankind from a bestial to a cleanly
way of life; to instruct youth at the proper period in matters which
are sadly neglected now, or suppressed altogether, from false notions
of the fallen nature of the “ flesh.” The most attractive women
were employed as demonstrators of the reality that was set before the
initiates to take the place in their minds of misleading fancies. One
object of the painful treatment at puberty, prolonged sometimes for
six months, was to prevent what the Egyptians termed Nnu-HU ;
NNU, or NEN, denoting negation, and HU, seed, spirit, aliment of life.
They desired to save the race and ensure progeny.
It was the teaching of sexual matters in the Mysteries that led to
the establishing of such institutions as those of the Qodeshoth, the
Pallakists, Nautch girls, and other forms of the Temple Hetairaei
and the investing of the Courtezan with a sacred character. The
origines here, as in other things, are traceable at last to the simplicity
and not to the depravity of human nature; and it was these uterine
origines of the teachings concerning the production and preservation
of the race, which alone account for what may be termed the uterine
religion, in which the Eucharistic celebration of divine love was
enacted, and the conjunction of the soul with its source was con¬
summated in the Agapae of the early Christians, according to the
marriage-model of Cupid and Psyche. Davis’s plain statement that
the rites were intended to teach boys how to behave with women
dissipates much mystery.
The customs of circumcision and tattoo were modes of memorizing
^ Angas, vol. i. p. 113.
African Origines of the Maori. 557
and means of biting and branding in the things that were to be
had in everlasting remembrance. Matters relating to the sc.xcs were
taught to the children at the period of puberty, with the object of
ensuring progeny and avoiding disease through unclcanness ; and, as
in the Hebrew, the Zachar and the memorial were identical. The
lizard, in Maori, is named the MOKE, and Moke also denotes the
tattoo marks made on the body. Moke probably represents the
Egyptian Mak, to make, to inlay, work in, composition, to think,
consider, regulate, and rule. The Maka is also the fighter. The
Africans of Abeokuta have a vast variety of tattoo marks, among
which the lizard (Moke) is the favourite figure.
The word Tattoo is not Maori as it stands, but Tutu means to
raise up, cause to stand erect, make fast, establish. This is one w'ith
the Egyptian Tat, to establish for ever, eternize, the Tat-cross being
the sign of duration or everlasting ; Tattu, the eternal region of the
resurrection. The Tut image is the type of the raised-up and esta¬
blished mummy. Ta, in Maori, is a name for Tattoo, and this, in
Egyptian, is to type, w'ith the symbol of an eye shedding a tear—an
Egyptian ideograph of creation.
Hence Ta means seed, corn, and to be pregnant, as does the Maori
To, that is to be typing or figuring the child. The symbolic eye
typing the tear is called the Uta, and the w’ord means health and
salvation, a treasury and a storehouse or granary ; the health and
saving being applicable to the seed. This hieroglyphic eye (Uta)
is reproduced in the Maori Ta, or tattoo, and figured just beneath the
eye in the faces of the Maori.^
The tattooing in Mangaia w'as an imitation of the stripes of two
fish—the Paoro and Avini—and, in the song of Ina, w'e read, “Here
are we, Ina’s little fish (Avina and Paoro), from w^hich mortals derive
their tattooing.” ^ “ On her way to TiNiRAU, Ina invented tattooing."
Tinirau signifies, literally, forty millions. TiNi, in Maori, denotes
innumerable myriads. The Tinirau is called king of all fish, it being
of the swarming sprat kind. In this legend the type of multiplying
and becoming innumerable is the prolific little fish which equates
with the lizard of Africa and New Zealand.
The English moke, as a fish, would be the mackerel. The Poisson
d'Avril of the French, for w^hich the fool is sent, is a mackerel; the
striped, cross-barred, or tattooed fish that crossed the waters periodi¬
cally, and was adopted as a type of the crossing, the fish of the
zodiac, the sign of the equinox. “ By his stripes we are healed,” is a
doctrine of tattoo ; and the striped and mackled fish was one of the
types. The Moke or Ass was another. He was fabled to carry the
cross, the impression of which was stamped on his shoulders and
back, because the ass (Sut) was likewise a type of the crossing.
^ See “ Head of a New Zealander,” Origin of Civilization^ p. 55.
® Gill, p. 95.
558
A Book of the Beginnings.
Tinirau, as God, and the father of forty millions, or a progeny innu¬
merable as sprats, was the second son of the genitrix Vari, the very
beginning, and he is identical in the mythos with Abraham, the
second form of the Sun-god, as the father of swarming multitudes,
innumerable as the stars of heaven or the sands of the sea.
Tattoo has two aspects, one relating to production in this life, the
other to being reproduced in the next. Among the Kingmill Islanders
those alone who were tattooed could expect to reach the Kainakaki
heaven. This is the belief of various peoples of the Pacific area
and others. P'ijian women, who have not been tattooed in this world
are threatened with having to be scraped by oystershells in the next,
and made into bread for the gods. The Eskimo women believe in
the efficacy hereafter of tattooing here. The doctrine of reproduction
had passed into the eschatological phase.
The name for tattooing or eternizing is also applied to the desic¬
cating and preserving of the human head. The Maoris made a
Moko-MOKO (or embalmed mummy) of Captain Lloyd’s head. This
they turned into a Christ or Karast (Eg.), the Pepul Kristo, the risen
dead, and consulted it as an oracle, a mouthpiece of the other world.
So a wild tribe on the east of the Republic of Ecuador are, or were,
in the habit of making the mummy Christ by cutting off the heads
of their enemies, and removing the skin and scalp from the skull
entire. This is then re-stuffed so as to preserve the human likeness as
much as is possible, with the eyes and mouth sewn up ; and the image
is then consulted as a god.^
The Maoris have a ceremony called the Whangai-HAU, rendered
“ feed-wind ” by Shortland.- Hau denotes food used in the “ pure ”
rite, which sets free from Tapu; Whangai has various meanings, one
being to feed ; so Ankh (Eg.) is some kind of sacred food. Whangai
is to make an offering of food to the Atua or divinity. Ankh (Eg.)
is to make a covenant. The Whangai-hau is performed over those who
slay an enemy in battle, and some of the hair and an ear of the first
man killed form a part of the offering. The ear is eaten by the
female Ariki, or chieftainess. The ear eaten at the Whangai is the
Ankh in Egyptian, a symbol of the covenant, also called the Artkh,
and an emblem of life. Hieroglyphically the Ear, Ankh, is equivalent
to the Ankh, as the Crux Ansata, and eating the ear was identical
with the covenant made on the cross. The ear was a type of Sut
and Aten, as gods of hearing. The divinity, as listener in the dark,
preceded the seer in the light. Kongo, the name of the Polynesian
deity whose house is in the shades, also means to hear, listen, f^eel. .
So Sut-Anubis went by the ear in the dark ; Kak, by touch,
and Turn, the sun in the shades, was called Sutemi, the hearer. The
ear would be the token of a covenant made with a divinity, as the
hearer ; and he, as the primordial male god, was Sut. Now, when
^ JVcTO Zealand, Taylor, p. 147, note. ® P. 232.
African Origines of the Maori.
559
Sut or Sat (earlier Khut) has worn 'down to At, the word denotes
hearing, and is written with the ear-sign ; and the Maori god or hearer
is the Atua, in accordance with Sut or At being the first divinity,
as the hearer in the dark, and an outward image of the mental
darkness. Atua (Mao.) also means the first.
The Hakari feast of the Maori was the Hakr festival of Egypt,
and the English hock-tide. Hock is connected with harvest in the
hockey-cart, that which brings home the last load of corn. Also in
the hockey-cake, a seed-cake distributed at the Harvest Home. The
Hawkie was a figure dressed up in a woman’s clothes, with a painted
face, and the head decorated with ears of corn. This was borne on
the top of the harvest-home load of corn.
The New Zealand “ Hakari ” was a feast of peace, to which
presents of fish were brought by the visitors, also birds’ eggs, the
roe of fish, and all kinds of seeds.^ The children will tell us what
the ancient parent meant by the “ Hakr ” festival, of which we
have no Egyptian record. It was equinoctial, and it happens that
the seedtime of Egypt, at the autumn equinox, is our harvest¬
time, and the same symbols apply to times six months apart. The
Hakari festival is also related to the hearer, as well as to earing
and harvest. Hakiri (Mao.) signifies hearing, but to hear indis¬
tinctly, for this god was deaf at times, and the same words that
signify hearing in Egyptian also denote deafness. We retain the
likeness of the listening god, who heard indistinctly in our deaj
ears of corn. The sun was considered to be the god who was deaf,
or blind, or dumb, when in the region of Anrutf, or Narutf, a name
found in Irish, as Narith, for the last day of the year, and also in
the English word North.
Not until we dismiss from our minds the crude notion that the
same myths have sprung up independently in various parts of the
world shall we cease to be paralysed by marvelling at the startling,
strange coincidences which continue to increase the further we make
research, until the lifted eyebrows of the wonderer elevate him into
a sort of effigy of his own wonderful foolishness. As for the system
of mythology said to have arisen from some disease of language, the
present writer thinks that must be a creation of the modern time,
as he has been quite unable to find it in the past.
By degrees we shall discover certain test-types of the unity of
origin in mythology. One of these is that of the Eight Gods, the
Smen of Egypt and Assyria, which have been identified with the
Hebrew Elohim, and Arthur and his seven companions in Britain.
It has been mentioned that Cornish children used to figure the city of
Troy by cutting seven circles round a centre, the eighth, in the grassy
sod, which are also figured on the Scottish .stones.-^ This Troy, as
the Egyptian Terui, is a form of Sesennu, the place of the eight
^ Dieffenbach, vol. i. p. 361. ® Leslie, Early Races, pi. 57.
56 o
A Book of the Beginnings.
gods, and a name for the number eight. It is the number of the
Mother and Child in the eight-rayed type of Ishtar. Hathor, the
habitation of Horus, has a symbolic wheel-like sign containing eight
spokes. The same imagery is continued in the eight-rayed star at
the centre of a Scotch “ Baking Stone,” on which the symbolic
number eight is thrice repeated} The mother was the prototype of
both the bread-maker and oven. The ovoid and womb-shaped figures
found on these stones are also emblems of the genitrix. Another
illustration of this beginning with the Troy-making and the number
eight may be seen in the Maori Tari-TARI, which is the name of
plaiting with eight strands, and of the noose employed in catching
birds. The same name and number as in the Egyptian Terui-circle
and the British Troy.
So late as the year 1S59, ^ teacher of the new religion landed on
the island of Fortuna and found the whole population employed in
rebuilding a spacious temple which was supported by a row of eight
pillars. It was the house of their gods, and the eight great pillars
symbolized their eight great gods. The pillars were formed of trees
with branches left in imitation of human arms. ^ These eight great
gods who retained their supremacy amidst the crowd of lesser deities
are none other at last than the eight great gods of Egypt.
Captain Cook, in his first voyage, describes a symbolical figure,
made and venerated by the Otahetians, resembling the shape of a
man. It was made of wicker-work, nearly seven feet in height,
covered with black and white feathers. On the head of it were four
protuberances, which the natives called “Tate-ETE,” rendered little
men. This corresponds perfectly to the fourfold Tat of Ptah, who
as the pigmy was the father of the seven Khnemu, and these with
their father, as the eight little men, were synonymous with the eight
- of the double Tat, a continuation of the typical Eight of Am-Smen.
The eight tree-pillars with arms extended were obvious forms of
the tree-pillar or fourfold Tat.
The eight of the beginning supplied a type-sign of establishing
not only in the circular figure of eight but in the fourfold cross,
duplicated as the symbol of establishing. Thus the fourfold cross
or Tat repeated, is equal to the numeral eight, and this Tat is identified
with Taht, who represented the eight in the lunar mythos.
“Tat” passed into many languages as the type-word for number
eight, which marks the naming as occurring under the . lunar, the
second of the divine dynasties. Our figure of 8, a twofold circle,
is equivalent to the two Tats and sign of the Eternal established as
the Pleroma of Eight.
Two fourfold figures read Tattu, to establish ; Tattu being the region
of establishing, the region of the Smen ; the eight gods represented
* Peut in the Present, p. 239 ; Dr. Arthur Mitchel.
“ Gill, Life in the ^Southern Isles, p. 178.
African Origines of the Maori.
■561
by Tahuti; and, absurd as it may seem, our Daddy-long-legs bears
the name of the double Tat, of the god Taht, and the region of
the eight. Daddy is an octopus of the air. So the South Sea
Islanders call their octopus of the water the sea-spider.
One form of the eight was the Nnu group of the eightfold circle,
that is, the Nen, and in Swahili Nani is number eight. Nane in
Wanika; Nane, Msambara; En’ye, Krepee; Nangiri, Yangaro.
In Tahiti the octopus is called Fae ; Maori, Pae for all round. In
the Chinese dialects Peh is number eight, as is An in Egyptian ;
Apu, Mangarei; Vau, Marquesas. Pae, for all round, to surround
with a border, circumference, is the equivalent of Terui (Eg.), the
circumference and number eight.
With the article prefixed Tekh is a name of Taht, which as
Tahuti would in the earlier form be Takuti, and the number eight
in the Oneida dialect is Tagheto ; TekrO, Cayuga; Dekra,
Nottoway ; Tekiro, Onondago; and TiKKEUGH, Seneca. Khekha
(Eg.) means number and reckoning ; Tekh being the reckoner, at the
full height or eight, the octave.
Now the son of the genitrix of the Seven Stars was also named
Kar(t), Har, or Ar; he is extant under this name as the Polynesian
Koro, and in Egypt his earliest form was Sut-Har, brought on
as the Solar Horus. Sut, the son (or Har), preceded Taht as
manifester of the seven, and these names of the number eight arc
identical with that of the god of the eight stars, who was Sut-Har,
the son of Typhon, and the child denoted by the cruciform sign
of eight.
The first circle and circumference of Terui or Troy was made by
the Seven Stars with an eighth as their Anush or announcing word,
found in Sut, the Anush. This circle or course is expressed by the
word Kar for an orbit, in many languages, and for time, as the
Sanskrit Kar, to announce the time, and Kara the word ; Egyptian
Khar, the voice or word, as in the name of the solar god Makheru.
This Kheru or Karu, with the initial letter modified, furnishes the
following names of number eight:— Waru, Maori; Waru, Polynesian ;
Waru, Saparua; Waro, Pome; Waru, Bima; War, Papuan; War,
Salawati; War, Beak and Mefur; OUAR, Arago: OrO, Moor; Oroi,
Mallicollo; Arru, Savu; Ara, Suanic; Walu, Fiji; Walu, Timur;
Walu, Manatoto ; Walu, Ceram; Walo, Cocos Island; Walu,
Ualu, or Ualok in the Batta dialects; Ualo, Bissayan; Ualu,
Kayagan; Ualo, Tagala; Ualo, Iloco.
Taht, the Lord of Sesennu, a region ol agitation and distraction,
has a curious relationship to the octopus at Rarotonga, where the
cuttlefish was the special divinity of the reigning Makea family, and
the superstition was related to a remarkable circumstance. There
was a particular pool of water near the usual landing place at which
passing vessels filled their empty casks. The water was commonly
VOL. II. o o
562
A Book .of the Beginnings.
crystal-clear, but at a certain phase of the moon it became black
This change was doubtless owing to the presence of cuttlefish that
went there to spawn.^
The octopus is called the divine cuttlefish by the Hervey Islanders.
Its name is Eke, meaning a total, the typical octo, height or eight,
as in the Manx HOGIIT ; OCHT, Irish ; OCHT, Scotch ; o/ctw, Greek ;
Okto, Gipsy of Norway; OcHTO, Tater; Akht, Lughman; Akt,
Tirai ; Agvs, Yakut ; Achat, Joboka.
The daddy-long-legs and the octopus are figures of eight, and
therefore were named as representatives of that number.
The missionary did not learn the nature of the connection between
this troubled turbid water and the octopus-worship ; but the Pool was
surely a form of the pool of the Two Truths. The ibis type of Taht
was white and black, as representative of the double lunation, and
here the eight-armed Lord of the Pool who turned the water into ink
would supply another type of the lunar divinity. The water turned
black would answer to the pool of Hesmen, which is a name of the
menstrual purification.; one of the two primary truths.
These figures in relation to number are among the earliest and most
universal. Seth is the eighth on the line of Lamech. Taht as Esmun
was the eighth. The Bull of the Seven Cows, in the Ritual, is the
eighth. The eight-rayed star was a numeral symbol of this god as
Sut in Egypt, Buddha in India, Assur in Assyria, and the Christ in
the Roman catacombs. The Fijians likewise have the deity of Num¬
ber Eight either as three different gods, or as three local forms of the
same god. Walu (Maori Waru) is number eight, and Matawalu is a
god called Eight-eyes. Kokolo has eight arms, and the giant Than-
gawalu, who is sixty feet high, has a forehead of eight spans.
Also the Fijian Tangawalu, or assembly of eight, represents the eight
gods who ruled in Am-Smen, the ancient star-gods of chaos, before the
firmament of Ra was lifted by Shu, or Maui, or Taht became the
manifester of the eight in the later luni-solar phase. In another form
the primordial eight were personified as the father and his seven sons,
who were the seven sailors as the Kabari, the seven Patakoi of
Phoenicia, the seven Hohgates of California, and the seven Khnemu or
Pigmy sons of Ptah, who stand by his side as builders. In the Man-
gaian mythology, “ Pinga ” has seven clever sons who are all pigmies,
their appellative being “ the seven dwarf sons of Pinga.” The equiva¬
lent of this name in Maori is PiNAKHU, a war-canoe (English, pinnace),
the same vessel that is called a PiTAU, a war-canoe with a fancy
figure-head corresponding to the Patakoi, and therefore with Ptah, in
whose image they were formed.® These seven dwarfs were very expert
as reed-throwers. One day they measured their skill against the
divine Tarauri, and every time he was about to throw the reed the
seven dwarf sons of Pinga, in fear of being beaten, rushed round him
1 Gill, Life, etc., p. 289. 2 Herodotus.
African Originks of the Maori. 563
in a circle and hemmed him in so that he could not throw the reed.
At length Tarauri observed that the legs of one of the seven were
bowed, or a little apart, and through this loop-hole or gap in the living
enclosure he drove the reed with such force that it remained aloft in
the skies for eight days.^ This is one way of pourtraying the seven
dwarf sons of Pinga as bow-legged, like the seven Khnemu and Patakoi.
The seven and the eight are both represented in the Mangaian Sai-
vaiki, or spirit-world below. The typical eight who are symboled
by the eight-rayed star and eight-looped sign of the Nnu, the eight
gods in Am-Smen, are apparently intended in the Adventures in Spirit
World, by the Cocoa-Nut Tree, which bears eight cocoa-nuts only,
and by the eight paths leading to the house where Kura, one of the two
divine sisters, was kept a prisoner when she fell into the underworld.
It is in this story that the Mangaian Orpheus descends into the other
world to rescue his Eurydice.^ In the Mangaian stories, eight is the
typical number of times that every event occurs, instead of the later
“ three times,” which belongs to the solar mythos. This is derived
from the eight of the beginning; like the “ eight friends who sit
spying on all heights, on all watch-towers for Mithra.”^
The Polynesian origin of all things, the arranger of the various lands
in Saivaiki, is the Great Mother Vari, who is the original of all the
gods, corresponding to Ta-urt in Egypt, the Great Bearer ; Urt has
the meaning of Very in English, which in the sense of extremity
equates with the name and nature of Vari. Vari means the veriest
beginning ; the word is used for describing a new order of things.
In Maori Weri means to take root, the root, rootage. In Rarotonga
Vari signifies mud, that is the red mud or earth of the Dam. Vari-
VARI, Mangaian, is muddy ; Weriweri (Mao.) is offensive and dis¬
gusting, for mystical reasons. Uri (Eg.) is a name of the inundation.
Weri (Mao.), for the root, is also a name of the centipede. When men
could only crawl mentally, their lowly thoughts were expressed by
crawling things, such as the worm, the lizard, the eel, mantis or centi¬
pede. Those things that had the means of motion through the elements
of earth, water, and air, which man did not possess, were accounted
most wonderful, and at this stage Weri the centipede is named as a
type of Vari. The hundred legs of the centipede made it an early
figure of the Goer, who was represented by the Weri (centipede), the
Urri, Egyptian Car, and the English Wherry (a boat). Vari-ma-
te-takere, her full name, means the beginning and the bottom ; the
Takere, in Maori, being the keel of a canoe. Vari personates the
first of the Two Truths of the creative Motherhood, that of the blood
which forms the flesh. In accordance with this, Vari is said to make
her children out of her own flesh, plucked in pieces from her body.
Vari and Papa are a form of the Two Sisters into whom the Great
^ Gill, p. 118. 2 Qiii^ Myths and Songs, p. 221.
® Khordah-Avesta, xxvi. 10, 45.
0 0 2
564
A Book of the Beginnings.
Mother bifurcates. Papa signifies foundation. Papa (Eg.) denotes
the female who is delivered of the child, the gestator who personates
the second of the Two Truths; that of the breath or soul, the true
foundation of Existence, the other being the blood or mystical water
of source.
The original tribes of the Hervey group claimed to descend from
the Great Mother Vari, that is, from the beginning with the genitrix
alone. In the “ Dramatic Song of the Creation,” they sang, “ We have
NO Father whatever ; Vari alone made us ! That home of Vari is the
narrowest of all.” ^ The ancient mother is described as sitting in it
at the bottom of the hollow cocoa-nut shell, with her knees and chin
meeting, in the attitude of burial adopted by the cave men in Britain,
Peru, Africa (with the Namaquas and Bongos), and the Australian
aborigines. Vari, like Ta-Urt in her hippopotamus form, is in¬
capable of talking, and can only make signs; in such wise does
mythology reflect the human beginnings.
An island in the Hawaiian group named Ka-PAPALA, the land of
Papala, is identified with the genitrix as Papa, who was the base and
foundation of Being personified. Ka (Eg.) is the land of an interior
region, and Papa (Eg.) denotes the feminine producer. But according
to Fornander the island bears the still earlier name of NUSA. Now
in Egyptian Nusa is the equivalent of Papala, as the foundation. The
Nusa is a typical stand, base, or pedestal. Nusa was the birthplace
of Bacchus, Osiris, and (to judge by the altar, or stand, erected by
Moses) of the Hebrew Jah-Adonai. Nusa (Eg.) signifies out of, the
hinder part. Nu is the abode, receptacle, the feminine bringer; Sa
means behind, and the firmament, or Nu, was depicted as producing
the sun animal-fashion, from the Nusa, or behind. The island of
Nusa, or Ka-papala, is one with the Mount Nusa in .Ethiopia, or the
celestial north ; one in its mythological nature as it is in name; also
Nusa (Eg.) means the She.
Fornander® speaks of Baba, an island south of the Banda group, in
the Indian Archipelago. He also observes that “ Kepa, a land on
Kaui, Hawaiian group, refers itself to Tepa, a village on the above-
mentioned island of Baba.” The exact wording is quoted, but the
me'aning is not very clear. Enough for my purpose that Baba, Kepa,
and Tepa here grouped together, are all Egyptian names of the
Typhonian genitrix.
This first Great Mother has a four-fold type compounded of the
hippopotamus, crocodile, Kaf-monkey, and lioness, as the goddess
of the four quarters. These four are afterwards personified as
gods, spirits, or genii of the four quarters belonging to the Great
Bear. In the Mangaian mythology there lived four mighty ones in
Awaiki, the nether world. These were Buataranga, the ancient mother ;
Ru, supporter of the heavens ; the sun-god (Ra) and Mauike, or
' Gill, Myths, p. 8. 2 Vol. i. pp. 14, 15.
African Origines of the Maori.
565
Mafuie, the god of These four correspond to the genii of the four
quarters who can be traced to Uati (Buto or Kheft), Shu, Har, and
Sut; Miriam, Moses, Hur, and Aaron ; or the later Columbine, Panta¬
loon, Harlequin, and Clown, as gods of the four corners, who were
all contained at first in the four-fold type of Apt or Fut whose name
signifies the corner, and the four corners. Poti (Mao.) likewise denotes
the corner or angle where Buata sat to guard the road to the under¬
world. Mauike, as god of fire, is identical with Bar-Sut, the oldest
star-god of fire, far older than the solar god who is here named Ra.
Mauike is represented as keeping the secret of fire in the underworld
to which Maui descends in the guise of a pigeon, and wrests the
hidden treasure from him. It was formerly supposed that fire could,
only be procured from the four kinds of wood found by Maui in the
fire-god’s dwelling.
Uati or Uti is a name of the goddess of the north. She is the
divinity of the waters, plants, green things, and also of heat ; Uat
being both wet and heat. Ut is light, and to put forth, emit, jet.
The Egyptian Uat reappears in the Uti of Mangaia. Uti presides in
Mano-Mano, or spirit-world, in the very depths of the netherland, and
at night she climbs to the upper world with her torch to fish for food
in a lake. It was she who first taught women to catch the sleeping
fish, by torch-light. Also the fen-fire or ignis fatnus is designated
Uti’s torch.
Mano (Maori) is the inner part, and Mano-mano is the duplicate
which makes it an equivalent for the Menti (Eg.), the netherworld
entered at the west. Uati as goddess of the north was the earlier
genitrix of the seven stars, the spark-holder, first bearer of the torch
by night, first guide of the waters. Uati as heat, later fire as Ut, is
the fire-goddess of the Mongols. Castren gives a Mongol wedding-
song, in which the Great Mother is addressed as the queen of fire.
“ Mother Ut, queen of fire, thou who art made from the elm that grows
on the mountain tops of Changgai-Chan and Burchatu Chan, thou
who didst come forth when heaven and earth divided, didst come forth
from the footsteps of mother earth, and wast found by the king of
gods ! Mother Ut, whose father is the hard steel, whose mother is the
flint, whose ancestors are the elm-trees, whose shining reaches to the
sky and pervades the earth ! Goddess Ut, we bring the yellow oil for
offering, and a white wether with yellow head ! Thou who hast a
manly son, a beautiful daughter-in-law, bright daughters, to thee.
Mother Ut, who ever lookest upward, we bring brandy in bowls, and
fat in both hands! Give prosperity to the king’s son (the bride¬
groom), to the king’s daughter (the bride), and to all the people.” ^
The old spark-holder, who is here extant as Ut from Uat, was
also named Tep, and Tep is fat. Kep, another of her names, signi¬
fies the mystery of fermentation and alcoholic spirit, which is a
^ Gill, p. 51. ** Tylor, Prim. Culture, vol. ii. p. 254.
566
A Book of the Beginnings.
reminder of the Kava or Ava, an intoxicating drink. Kawa in New
Zealand is the strong drink; Kava, Rarotonga and Mangaia;
A’ AVA in Samoa ; Ava in Tahiti and Hawaii. Kaawy in South
America is an intoxicating liquor made from maize, or the man-
dioc root, by being chewed and fermented. Ava-Ava is tobacco
in Tahiti. The pepper plant is Cava in Tonga. COFFEE is an
exciting drink. Sometimes the plant bears the name, at others the
drink. But the intoxicating liquor made in Polynesia, New Zealand,
South America, and other parts, known as “ Kava,” is not named
either from its pungency, its bitterness, or from “ Cava,” the pepper
plant. It is Kava without either of the qualities here implied, and
it is Kava or Ava when not made at all, but drawn fresh from a
plant. All forms of Kava, however, have one quality in common ;
they are all intoxicating. And this meaning is found in Kepu, or
Kefa (Eg.), the name for fermentation. At this rootage we find Kefa,
force, to seize, lay hold by force, puissance, ferment, to heat, inspire,
and Ka-Ka, that is Kef-Kef (Eg.) to Chew, which is the same word
with w instead of the f terminal. Kauen (Ger.), is to chew. Cawna
(Tongan) to be intoxicated with Cava. The intoxication was attained
by chewing certain plants, and chewing to produce the Ava was, as
in Fiji, a sacred ceremonial custom; the ancient Kefa, the fermenter
and chewer being represented by old women. How ancient the
name is may be seen by the Maori Kapu, to drink out of the hand.
Kaf (Eg.) is the hand, and the first libation of Kava, as palm wine,
was drunk from the tree with the hand, for the Kep or primeval cup.
The Kabh (Eg.) is the libation.
The earth in Hawaiian is Kapakapana. Taken in its literal
sense Kapa signifies to gather up in the hands and squeeze like the
dregs of Awa. And the creation of the earth by the god Kane is
the earth strained or squeezed dry by Kane.^ The Kapu was also the
womb, Maori Hapu, in which the red earth was strained dry and
squeezed into shape by the genitrix Kepa. This description of crea¬
tion also presents the image of the Khepr (the creator typified by the
beetle) gathering the matter up to cover and conceal the seed, or as
the beetle may be seen on the monuments taking the liquid matter
with his hands to turn (Khep) it into solid.
The Australians have a demon named KOIN, who carries off people
in their sleep. He appears in the form of a native, painted with pipe¬
clay, and carries a fire-stick. The shouts of the victim’s friends are
supposed to make the demon drop him. At daylight Koin vanishes,
and the sufferer finds his way back to the place from whence he was
carried. 2 In Egyptian, Khen means to carry, conduct, transport,
convey, and Khen denotes the carrier, as the adversary, with the
determinative of Sut, the ass, or gryphon-headed opponent. Sut as
1 Fornander, vol. i. p. 73.
2 Backhouse, Visii to the Australian Colonies, p. 555.
African Origines of the Maori.
567
the dog was a form of Canis, and therefore, of Khen, which name
would modify into An, and the headless Khen, or dog of the hinder-
part, would equate with Sut in the underworld, where Sut-Anubis was
the conductor and carrier of souls, as the Khenu. This makes it
probable that the Australian KoiN, and the Polynesian god Kane
may be forms of Sut-Anubis who was the guide through the darkness
of death, the PSYCHOPOMPUS, and so in a degraded phase comes to
carry off the spirit of the dreamer in the darkness of night. Sut in his
two characters as a dual divinity of light and dark, was represented
by the black bird (Neh) and the bird of light. These two phases are
likewise rendered by the black native painted with pipe-clay. Koin
carried a fire-stick, and Sutkenui, the conductor, and accompanier,
was the star-god of fire that lighted the way through the underworld.
It has been shown that the name of Shu is also written Man, and
the earlier Egyptologists read his name as Maui. This is the name
under which he reappears in the Polynesian mythology. Also the
Ruti (twin lions) are there represented as Ru, the father, and Maui,
his son. These are likewise the “ founders of the heavenly abode,”
as in the Ritual. The legend of the “ S/:j' Raised” tells how the
heavens at one time almost touched the earth, and Maui resolved
to raise the sky ; for which purpose he obtained the assistance of Ru.
Maui stood at the north and Ru took up his position in the south.
These two lay prostrate on the ground, and succeeded in raising
the solid blue with their backs ; then they rose to their knees;
next they stood upright and lifted it with the palms of their hands
and tips of their fingers ; then they drew out their own bodies
to vast proportions and pushed up the retreating heavens to their
present position. The solid blue, answering to the Egyptian Lapis-
lazuli, and the Ba or steel, was then pared and polished until per¬
fectly smooth and lustrous, as we see it now.^ This is the likeness
of the lion-gods on the horizon sustaining the heaven and not letting
it fall,2 or the twin-lions who support the sun on their backs at the
equinox : Shu, who lifts the heaven or sun and keeps the southward
gate, with Anhar at the north. Ru takes the place of Shu, and in
another version his title is that of Sky-supporter ; he is known
as the “ Sky-supporting Ru.” ^ Ru is the lion in Egyptian, and
Shu was the lion ; Anhar the lion-leoparded. Shu supports the
heaven which Anhar brings. The starry nature of the sky-supporter
is shown by the story of Maui hurling the body of his father Ru
so high aloft that it was entangled among the stars and left
suspended there. His bones, however, fell, and are to be found
all over the island in the shape of pumice-stone ; the peculiar light¬
ness of which would make it typical of the early god of light, which
is the meaning of Shu’s name. He was the light in the shades, and
Mr. Gill furnishes a specimen of the primitive typology, which is
* Gill, p. 71. 2 jin Ixxviii. 3 Gill, p. 59.
568
A Book of the Beginnings.
almost unfollowable for the modern mind. When the natives of Puka-
puka, in 1862, gave up their gods, one aged man, formerly a priest,
was seen coming in with what looked like a lump of coal. This proved
to be a deity of pumice-stone, known as Ko TE TOKA MAMA, i.e., the
Light-Stone.^ It was blackened over and thus made to typify the
light-in-the-dark, or the shades, which was represented by the star-
god Shu, in Egypt, and by Maui, or Ru, in Polynesia.
The missionaries have acquired the images without the ideas which
they once embodied. For example, this island bears the Maori name
for a book PUKA-PUKA, which they tell us is the duplicate of the
English word book. Yet it is a native name that retains a more
subtle sense than is conveyed by the word book. PuKA-PUKA has
the meaning of communicating secretly and without speaking, which is
effected by the book. This goes back to Puka, or Huka (Eg.) for
Thought and Magic ; Puka and Huka being synonymous.
Amongst the Tongans Maui is still a kind of Atlas in the nether¬
world, the domain of Anhar, where he supports the earth on his
prostrate body. When there is an earthquake, they say it is Maui
trying to turn over for relief, and the world-bearer, or heaven-
supporter, is invoked, and the earth is beaten to make him lie still
beneath his burden. Here the character of Maui is merged in that of
Ru, whose name in Maori denotes the earthquake, and to shake. This
may serve to connect the bones of Ru (pumice-stone) with volcanic
action by which they were ejected from the earth. Moreover, earth¬
quake is caused by force from below, and Maui’s sign (as Anhar) is the
rump of the lioness, which signifies force. The footprint or footprints
stamped in the earth by Maui when he raised up the heaven are shown
in various of the Polynesian islands. In one of the legends the. work
of Maui is assigned to Tane, who divides the heaven from the earth,
and Tan (Eg.) signifies the dividing, separating in two halves. In
another the raising of the sky is assigned to Tii-tii, and in Samoa they
show two hollow places in a rock, nearly two yards each in length, as
the footprints of Tii-Tii, which mark the spot where he stood when
he pushed up the heaven from the earth.* These footprints are to be
found in the Ritual as the “ foot and the sole of the foot of the lion-
gods,” i.e., of Mau-Shu.® “ Hail to ye feet ” is said to the lion-gods.*
When the Osirian ® has crossed by the northern fields of the palm-
tree he says he has seen the “Footstep and the sole.” These,
then, are identified with Mau-Shu in the Ritual, and with Maui in
Polynesia.
In the Hindu mythology the sun’s entrance, in each quadrant,
immediately following the Solstice or Equinox, is styled Vishnu’s
feet. In the solar reckoning three feet are assigned to Vishnu, the
1 Gill, Myths, p. 60. 2 Turner, Nineteen Years in Polynesia, p. 245.
* Ch. cliv. wrongly given as ch. cxliv. p. 96, vol. i. ^ Ch. exxx.
^ Ch. exxv.
African Origines of the Maori.
569
sun-god, representing his three strides through the three regions, of
the two heavens above and below with the third midway. These are
represented by three stars in the Asterism Cray ANA, the twenty-
third lunar mansion ; Sad Bula’ (Arab Manzil); Nii (Chinese Sieu).
The Silrya Siddhanta ^ speaks of two entrances (Sankranti) as
the Two feet of Vishnu. The two feet or footprints were earliest.
The Arab Sad Bula’ and Chinese NO are in the Waterman ; ^ravana
in Aquila. where they would mark the solstice in the Lion calendar.
This connects the two footprints, or the footprint and the sole, with
the two solstices as the sign of Kepheus (Shu), who first lifted up
the heaven, and in doing so made the two prints of his feet, one for
the south and one for the north ; one for Coy Leonis, the other for
the constellation Kepheus, which accounts for the expression “ the
footstep the sole.” The heaven was first uplifted and distinguished
as north and south to mark the solstices, and the marks were called
the two feet of Shu the Lion-God. Tll-Tll is probably explained
by the Maori Theitia, from TiHEl, to carry a burden on the head or
back, and hold it in place with the hands, which describes Shu
bearing the burden of the heaven overhead by upholding it with his
hands.
Anhar with his noose has been already identified with Maui, who
caught and tethered the sun with his slip-noose, by the help of which
the orb is let down gently at a measurable rate into Avaiki, and
drawn up every morning out of the shades. The reporter of this, who
has not the most remote idea of the meaning of mythology, says,
“ Of course this extravagant myth refers to what English children
call ‘the sun drawing up water.’ ” - But it is Maui drawing the sun,
who in the Ritual is said to be forced along by the conducting of
Maui or Shu.
It was some time before Maui could find a rope strong enough to
hold the sun fast. Stronger and stronger ropes were twisted out of
cocoa-nut fibre, but in vain. At length he bethought himself of
his sister’s hair, which was very long and lovely. He cut off some of
Inaika’s locks, and plaited them into a rope. He placed the noose
once more at the aperture of the emerging sun, and when Ra ascended
Maui pulled one end of the cord and the sun was secured with the
slip-knot.
Inaki in Maori has the meaning of falling back on the rear
for reinforcement. This legend shows the sister of the lion-god in
Polynesia corresponding to Tefnut, the sister of Shu in Egypt, who
was also represented by the rear-part of the lioness. The sun-catcher
appears in the Little Monedo of the Ojibwa mythos. He, too, is
accompanied by the sister, who cuts him out and is his deliverer when
he has been swallowed by the Great Fish.^
* 8. 2 Gill, p. 63 ; Grey, Polynesiati Mythology, p. 35.
® Schoolcraft, vol. iii. p. 318. Algic Res. vol. i. pp. 135-144.
570
A Book of the Beginnings.
We find in the Maori myth that when Maui has secured the sun in
his six nooses, which represent six months, or one half the circle of
the year, from solstice to solstice, the sun slackens in his course, and,
weak with wounds, crawls slowly towards the under-world. In his
anguish he cries, “ Why should you wish to kill Tama-NUI-TE-Ra .!* ”
by which they learned the sun’s second name.^ “ Tama-NUI-TE-Ra ”
is the Ra in his character of the great (Nui) first-born (Tama), the
equivalent of Turn, who is Ra in his first sovereignty. It was Turn
who passed through the six lower signs, and was represented as
sinking from the land of life. Ra’s second name is Tama, which
word in Egyptian means the second, to renew, renovate, make over
again. In the Egyptian mythology, Taui is the wife of Ra, as a
goddess of the lower world, and in the Mangaian, the goddess Tu-
Papa, or Tu of the lowest depths, is the consort of Ra, the solar
god. It was on account of Ra’s visits to her being too frequent
and too prolonged that Maui had to tether and check the sun-god.
The savage islanders have subterranean regions called Maui, for
the spirits of the departed ; but the place of the blessed or fortunate
was in the land of Seena, the land of light in the upper skies.* Maui
(Mao.) is the left side, the left hand, the north when the east is
reckoned the front; and therefore the lower of the two heavens, the
one supported by Anhar Maui. Sheni (Eg.) is the region beyond
the tomb, in the upper heaven, the heavenly abode founded by the
twin lion-gods.
The sister of Shu is Tefnut, or Peht, who was the old great mother,
brought on in her lioness-shape, as Peht or Buto. She appears as
Buata-Ranga. Ranga is to raise up, whence Rangi, the sky. The
Maori has no B, but PUTA is the hole, the void, the place of the dead,
the Egyptian Baut, which was personified in Buto as in Buata. Also
Poti is the cat ; one form of Buto being the cat-headed. .Buatar-
anga is the consort of Ru, as Buto (Tefnut) was the sister of Shu.
When Anhar brings the heaven which was raised by Shu, he is
said to bring it with his MAFUlfAK),^ which M. Chabas thinks was a
dart or lance; according to the Mangaian and Maori imagery, his
Fire-STICK. This fire-stick was brought up from the lower world by
Maui, who wrested it from the god of fire named Mauike, in Man-
gaia. But in the Samoan dialect the fire-god’s name is Mafuie,
and on the island of Fakaofo the origin of fire is traced to Mafuike,
which word contains both Mauike and Mafuie. Mafuike, in this
island, is a blind old lady, and the name of the old Typhon, Khep,
signifies blind. Mafuike appears in New Zealand as Mahuika, the
great mother of Maui. The word Mafuika agrees with the Egyptian
name for copper, Mafuka ; of course that which would smelt would
supply a name for that which was smelted or fusible.
’ Grey, p. 38. 2 'I'urner, Nineteen Years in Polynesia, p. 470.
® Pup, Mag., Harris, 2, 5 ; Pierret, .fi'jrrr/, p. 31.
African Origines of the Maori.
571
The legend of the tree which opened the eyes of those who ate
of its fruit, is preserved in Mangaia in a form indefinitely more
ancient and primitive than in the Hebrew mythos. From the so-
called “ Exploits of Maui,” we learn that the great mother, called
the grandmother of Maui, dwells in the darkness of the under¬
world. Here she is known as Ina the blind, who, in her groping
blindness, tends a few sparks of fire, with which she is unable to
cook her food. Ina the blind is the old spark-holder, whose name of
Khep (Eg.) means blind. Khep, the blind spark-holder of night,
is the Egyptian great mother. In this region grew four Nono trees,
one'of which belonged to each of three Mauis, and one to the sister.
Maui, pitying the benighted condition of his grandmother, climbed
his own tree and plucked an apple. Biting off a piece he threw it
into one of Ina’s blind eyes, whereupon it was opened and she saw.
Maui plucked another apple and threw a piece of it into the other
eye, and that was opened likewise.^ The four trees correspond to
the four corners and four genii of the Great Bear. These four were
followed by the four of Shu with their four representatives in Sut,
Har, Kapi, and Uati, who are here called the three Mauis and Maui’s
sister. Ina now makes Maui lord of all below and above, and in her
instructions says; —“As there were four species of Nono so there
are four varieties of cocoa-nuts and four of taro in Avaiki (or Savaiki,
the Egyptian name for number seven, this being the region of the
seven stars or sparks below the horizon).” The four trees, whether
those of the old mother or of Maui (Shu) in the second time, arc
equivalent to the four-fold tree or Tat of the four quarters.
In various mythologies the Saviour descends into the Hades, is
buried underground or in the belly of a fish during three days. By
aid of the Exploits of Maui, this can be bottomed in phenomena. In
one version of the fire-myth, the god who keeps the secret of fire in
the underworld is Great Tangaroa of the tattooed face, who is called
Maui’s grandfather. In wrestling with him Maui causes the death of
Tangaroa. He then puts the bones of the ancient god into a cocoa-nut
shell and shakes them until the god comes to life again. This resur¬
rection occurs on the third day, when the re-emerging Tangaroa is
found to have entirely lost his old proud bearing, and looks scarred
and enfeebled.® This belongs to the lunar myth, and can be explained
by the three days of the moon’s disappearance, which were afterwards
applied to the buried god in the solar myth. The connection of
Tangaroa with the moon is proved in the Maori, where the twenty-
third day of the moon's age is called Tangaroamua, and the
twenty-fourth is Tangaroaroto.
The name of Shu written with the feather is paralleled in the
Maori myth by the pigeon-type of Maui in the form of which he
makes his aerial voyages. When Maui made his transformation into
^ Gill, Myths, p. 66. - Ib. pp. 68-69.
572
A Book of the Beginnings.
the pigeon he took the name of Rupe. It was in the form of
the pigeon that he went down into the underworld and the abode
of the god of fire. A rude representation of Shu as the supporter
of the sun-god when he resolves to be lifted up, is also perceivable
in the Maori myth. Maui ascends to the place of his father, who
is here called Rehua. Rehu, in Maori, denotes the setting sun,
i.e. Turn in Egypt, the primordial Ra. He begins to set the old
god’s house to rights, as the aged Rehua was too feeble to do this
for himself. Amongst other of Rupe’s performances is the arranging
of a cross-beam, by which we may understand an image of the
Balance or Equinox. This is said to have been so indifferently
done, that Kaitangata, another son of Rehua, was one day killed
through hanging on to the cross-beam, which gave way and he was
dashed down; his blood ran over that part of the heavens staining
them ruddily, wherefore, w^hen men see the crimson flow of sunset in
the sky, they say, “ Ah, Kaitangata stained the heavens with his
blood.” Tangata, the human being, the man, shows the human
form of the solar god who was of the earth as Atum; the mortal
as Horus the child, who descended at the western crossing in autumn,
and fell below the horizon at sunset daily, or set from the land of
life, and tinged the heaven with all the colours of Pant, here called
blood.^
The transformation of Maui is depicted as his death. At the end
of his career, or journey, he comes to the dwelling of his ancestress,
Hine-NUI-TE-PO. Hine is generally used only in addressing a
young unmarried woman, or a girl. This, therefore, is a form of the
Virgin-mother; literally, Virgin-Great-the-night; the great mother of
the underworld, who is seen in the distance, opening and shutting
(Mut-like) where the sky and horizon meet. Maui has to pass
through her. So Moses, the Hebrew Maui, entered the mouth of
Jehovah. Maui enters the womb of HiNE-NUl-TE-PO, and is half¬
way in, when the bird, the Tiwakawaka, bursts out laughing at the
sight. This woke up the great mother, who was sleeping, and so
Maui was crushed to death between her thighs.
Maui is called the son of Ra, answering to Shu, as the son of Ra.
Ra was the tutelary god of Bora-Bora. The title of Ra was made
part of the style of kings, as it was in Egypt. In Mangaia the
rule of each temporal sovereign was called a Mangaia, or reign of
peace, the equivalent of the Egyptian Hept for peace, luck, and
plenty ; or a Koina-Ra, a bright shining of the sun.^ The Egyptian
Pharaoh was the Sun incarnated. The Mangaian Ra was called the
“Man who holds the Sun.” The Pharaoh was the Har or later
Ra, sun of the two houses. BORA-BoRA, the shrine of the one Ra,
is equivalent to the double Par (house) of the other. The Maori
Paru, for the thatch on the roof of the house, renders the Burbur
‘ Grey, pp. 88, 89. 2 Gill, p. 63.
African Origines of the Maori. 573
(Eg.), the cap, top, roof; and Bora-Bora is the equivalent of Para, the
house of Ra, duplicated to express the twin heavens.
According to Gill, it is a standard expression in hourly use in
Mangaia for the wife to call the husband her “Rua-ra.” This he
renders “ sun-hole.” But it contains more than that. Rua is not
only a “hole” in the Polynesian and Maori tongues, it also means
two, twin, double. Her RuA-RAwas her double sun ; her sun by night
and day; and the husband is lovingly invested with the dual charac¬
ter of the Pharaoh as the sun of the two heavens. The husband
designates the wife as his Arerau, translated by his “ well-thatched
house.” The house, in its reduced e.state, is still the house of Ra, and
husband and wife preserve the royal style and impersonate the sun
and double-house of the kings and queens of Egypt.
In the myth of Rata’s canoe we have the creation of the double-
seated boat of the sun. The Mangaian Rata in the fairy land of
Kupolu resolves to build a great double canoe with the view of
exploring other lands. KUPOLU answers to Khepru who crosses in
the solar boat. Ra-TA in Egyptian would denote the sun that
navigates and crosses the waters in the double-seated boat of Khepru.
In Maori Rata signifies cutting through, to be sharp, red-hot, which
agrees with the red sun of the cutting through and crossing. Upon his
way to build the boat Rata beholds a furious fight between a beautiful
white heron (Ruru) and a spotted sea-serpent (Aa). The heron is a
type of Taht the moon-god, and appears as the fisher, the same as in
the hieroglyphics. The Aa represents the Apap serpent of the
waters. The fight therefore is between darkness and the lunar light.
“They fought hard all through the night.” At dawn the weary
white heron sees Rata (as sungod) passing, and cries, “ Oh, Rata,
finish the fight.” The serpent asks to be left alone in the struggle,
which is but “ a trial of strength between a heron and a serpent.”
Rata does not interfere; he goes on his way—being in a great hurry
to build his boat. But the white heron says reproachfully, “ Ah!
your canoe will not be finished without my aid” The lunar mapping-
out preceded the solar. Taht the moon-god built the first ark or
boat laid down on the stocks, which became the double-seated boat
of Khepr, Ptah-Sekari or Turn in the solar myth. At last Rata
assists the heron and chops off the head of the serpent. Then the
birds of Kupolu finish the boat in a single night. In this myth of
Rata’s canoe occurs the story of the Polynesian Noah (and Jonah),
Nganaoa. Nga (Mao.) means to breathe, take breath, and is com¬
monly connected with Manawa for the belly and breathing. Nawe
(Mao.) also signifies to set on fire as Nganaoa sets on fire the fish
that swallows him. Nganaoa on board Rata’s canoe represents the
god of breath who was Shu first of all in Egyptian mythology, and
afterwards Nef the sailor and breather in the waters. Nganaoa puts
out to sea in a mere calabash, a type that preceded the grand new
574 A Book of the Beginnings.
double-seated canoe of Rata, the sun of the crossing, and had to
serve before boats were built, or the crosser was depicted as walking
the waters. According to Hor-Apollo^ the hieroglyphic sign of
a pair of feet walking the waters, denotes an impossibility or a
miracle. The two signs however read Han or Nen, the name of a god
who was the bringer in relation to the water. Shu-Anhar was one of the
bringers. The pair of feet on the water is equivalent to the water
carried by a pair of feet, and the vase or pipkin sign of An (Han) is
paralleled by the calabash, without its top, of the breather Nganaoa.
After various refusals Nganaoa is taken on board the ship of Rata,
his plea being that in case the monsters of the deep rise up against
Rata he, Nganaoa, will destroy them. One day they fell in with a
great Whale which opened its wide jaws, one below the canoe one over
it. Nganaoa jumped inside the enormous mouth, and on looking
down into its stomach, lo ! there sat his long-lost father and mother
awaiting their deliverer. The hero and saviour then kindles a fire
within the belly of the fish, when the monster writhing in agony seeks
relief by swimming to the nearest dry land, and the father, mother,
and son walk out of the mouth of the stranded and dying whale.
This was one of the primeval legends of the race. Nganaoa is iden¬
tical with Anhar, who stands at the prow of the solar barge or double-
seated boat, ready to dart his spear at the Apophis, when it rears its
head to swallow the passengers, and it is said of the monster, “ a
fierce flame devours him, consuming from the head down to his soles,
and roasting all his limbs with fire.” The foundational phenomena
is that of the star-god, who was Shu-Anhar, being the earlier crosser
of the abyss of darkness or passer through the monster before boats
were built, and when the double-seated canoe was shaped by Taht
and Rata, the crossing sun, Anhar (Shu) was taken on board as the
son and defender of Ra.
Much that is missing in Egypt is recoverable in the Mangaian
and Maori treasury of the mythos. The transformation or Khepr
also takes place at KuPOLU, where dwelt Maaru, an old blind
man, and his boy named Kationga, hite-and-smell. English children
are still told to bite their bread and smell their cheese.* The old
man when dying tells his son to drag his body, when dead, to Nikao
(the Noke, Maori, is an- earthworm), and cover it with leaves and
grass. In four days the son is to go and see if there are any worms
crawling about, if so he must cover it once more. Still further he is
to return again in four days, and something will follow him. Peace
will be restored to the island, and the son will become king. Here
the old blind man is one with the blind Kak of Egypt, and “ Cache ”
blind man of Britain, both being representative of the sun in the
1 B. i. s8.
2 At least it was so among the canal boatmen with whom the present writer’s
childhood was mainly spent.
African Origines of the Maori.
575
dark, the blind black god who transforms into the child of light.
Kationga is Har the younger, the divine Repa. He goes to the
old man’s grave at the end of four days, and finds the place covered
with crawling worms. He re-covered the grave, and went to it in
another four days, when he found the resurrection occurring in a
strange fashion. The grave was heaving with life, and then and
there was born the first litter of pigs in Rarotonga. Pigs are still
called the “ worms of Maaru,” and the worms become pigs. Now
the Maori native name for the pig is KUHU-KUHU, and in Egyptian
Kak or Kuku is the word for worm. Also Hekau is the pig as one
of the beasts—a type-name having to serve for several uses. Thus
the name of the god Kak is an Egyptian name of the worm, and the
modified Hek for the pig. The pig was a type of sacrifice in Egypt,
and in the May festivities of the year 1852, a thousand pigs were
killed in Rarotonga.^
If the reader will now turn to the zodiac of Denderah, at the end
of this volume, there is to be seen an illustration of the original myth.
In the sign of the Fishes as the place of the spring equinox we see the
full moon and in its round stands Khunsu, the child-prince of peace,
holding a pig in his hand in the act of offering. He is the prince of
the pig. This sign is related to the yearly festival of sacrificing the
pig and eating it at the time of the spring equinox. It was the
festival of the full moon of Easter which dominated and determined
the resurrection of the sun, and' the pig slain, the pig of the plani¬
sphere, is that of the full moon.
The old blind man turning into worms or Kaku is the God Kak,
or Hak, the sun in the lower world, and the sacrifice of the pig was
the same in Polynesia as in Egypt. Herodotus remarks that a tra¬
dition is related by the Egyptians respecting this matter, giving an
account why they abhor swine at all other festivals and sacrifice them
in that (the festival of Bacchus), “ but it is more becoming for me,
though I know it, not to mention it.” ® It was simply because the
sow imaged the Multimammae, who was an early type of the genitrix,
and it was offered up as a symbol of the prolific breeder, hence an
ideograph of plenty associated with the prince of plenty.
The Maori Maero signifies to be listless, weak, and emaciated,
which describes the character of Maaru in accordance with that of
the dying sun of the underworld. The Mangaian myth presents a
pathetic picture of the sun in Anrutf (the region of stinting and
starving), the aged man (or god) who is too feeble to procure food,
and who is fed by the son as the food-bringer until the son him¬
self has become a mere skeleton through starving to feed the aged one ;
a picture that was reproduced as the well-known Christian Janus, than
which nothing is commoner in iconography, notably in ancient cathe¬
drals such as Chartres, Strasburg, and Amiens. This is described
* Gill, p. 135. ^ B. ii. 47.
A Book of the Beginnings.
576
by Didron as, “ A man with two heads on one body, seated near
a table covered with food. One is sad—and has a beard. The
other is happy-looking, young, and has no beard. The older head
represents the expiring year—the 31st of December. The younger,
the new year—the ist of January. The former sits beside an empty
part of the table. He has exhausted all his provisions. The latter,
on the contrary, has before him several loaves of bread and several
dishes. Moreover a child (a little servant) is bringing him others.
This child is a further personification of the new year; he is the
complement of the younger head of Janus. Nevertheless a child
accompanies the older as well as the younger man—but on the
old man’s side, the child is as if he were dead, and the door of a
little temple is being closed upon him, whilst on the young man’s
side the child is issuing joyfully from a similar temple. One is dying
and leaving the world, the other is full of life and about to enter it.” ^
“ I have united Sut in the Upper House, through the old man with
him,” says the woman, in the Ritual, who reproduces the twin-being
as the young one.-
In Samoa they say only pigs die, men finish, or in Egyptian
thought, they are transformed if worthy. The pig in the judgment
scenes is the type of dissolution and eternal death, because the proba¬
bility is that in the earlier time of the pig, the Typhonian genitrix,
men had not evolved the idea of eternal life. We have to read their
thought in the status of their types.
It was customary at Rarotonga to bury the hog’s head with the
dead. This was mythically related to the boar’s head, brought home
as a decorated trophy at Christmas, but the type was limited to the
expression of one of the Two Truths in the later phase, when the winged
bird, the phoenix, dove or hawk represented the risen soul. This was
not so when Maaru transformed and rose from the dead in the shape
of the pig as a type of plenty.
A form of the solar Horus may be traced in the Olo, Oro, or Koro
of the Polynesians, one of the most important of their deities. He
is the Koro of Mangaia ; the war-god of the Society Islands, said by
some to have been the brother of Kane, i.e., Sut, as in the compound
Sut-Horus. He is also said not to be one of the gods who sprang
from chaos and primeval darkness, as did the first eight gods of
Egypt.® Koro (or Oro) like Horus is a form of the son who is
established in the place of the father in the region of Tattu.
Koro in Mangaia is the son of Tinirau, whose proper home was in
Motu-tapu. Motu (Mao.) denotes an island, and TAPU means sacred.
So Tattu the place of establishing for ever, was represented by a
sacred island in the Nile. A story is told of the process whereby
Koro the son managed to get established in place of his father.^
^ Didron, Iconog) aphie Chr^tienne, p. 546. ^ Ch. 80.
® Fornander, vol i. p. 45. ^ Gill, 100.
African Origines of the Maori. 577
Once in every year the father and son met at the same spot and
danced with the fishes. Moreover the sacred island like that described
by Herodotus was a floating isle. It was in Tattu or An, the fish-sign,
that the sun “ lodged dancing ” at the place of the level, or the vernal
equinox. In the Mangaian myth the fishes themselves come to land
and join in the Tautiti dance in which the hands and feet all move
at the same time. The name of this dance may be derived from Tau
(Mao.) the year, and TITI, to stick in a peg. The name of the period
and festival in the Egyptian Uak also means a peg. The annual
Tautiti registered another year in the eternal round ; hence the cir¬
cular dance. The emblem of the “ Tautiti ” was a belt or girdle, which
passed from the father to the son. That this fish-dance was astro¬
nomical may be gathered from another which was known as the crab-
dance, in dancing which the performers imitated the side-movements
of that fish. One witness‘ remarks that the “graceful Tautiti dance
stands opposed to the “ crab,” in which the side movements of that
fish are most disagreeably imitated.” The “crab” in Maori is named
Rerepari from RERE, to go to and fro, rise and set as the heavenly
bodies, go both ways, and PARI, the high shore, or sea cliff. This is
in consonance with the crab’s being the high sign of the summer
solstice, and the crab-dance would be an illustration of the sun passing
through the sign of the fish that lived in two elements and went in
two ways or sidewise.
This myth preserves a sign of its solar nature in a way most unique.
The sun of the two heavens and two halves of the circle is represented
by the father and son who meet on one night of the year, when they
join hands to form the circle and dance the TAUTITI. The father is
seen by his son to ascend a cocoa-nut tree, and it is observed that both
in climbing and in twisting off the nuts one by one he makes use of
only one hand, and to the great astonishment of the watcher he does
not allow his body to touch the tree.^ Each of the two suns had but
one hand or side of the circle divided in two halves.
Koro the Son, who learns the father’s magic, gets possession of his
girdle and becomes king of the fish. The son supersedes the father
in the fishes, as he did in the fixed year of the zodiac. Koro is the
Egyptian Har, who in one character is called the avenger of his
father, and as conqueror of Typhon, is a war-god. “ Tautiti ” is given
as a name of Koro, the renewer of the circle. And as the branch or
shoot (Renpu) of the mythical tree of life he is celebrated as the
planter for ever of the fragrant tree, the red-berried pandanus, which
“ graces the sacred sandstone.”
This is why the crab was what is termed an “ object of worship ” in
some of the southern isles.® It was preserved as a symbol the sig¬
nificance of which was known more or less. Certainly less to the
' Gill, p. 256. - Gill, p. loi.
•' Gill, Life in the Sontheru Isles, p. 278.
VOL. II.
P P
578
"A Book of the Beginnings.
English missionaries than to the initiated natives. The English wit¬
nessed their reverence for the symbol, but had absolutely no know¬
ledge of the thing signified, and could not read their hieroglyphics
or render their hidden lore.
The fish-god Tinirau has a daughter, the goddess Ature, who is a
fish-goddess. A fish named the Athure (Bream) is .sacred to her.
This fish in shoals makes an annual visit to one particular part of
the northern shore of Mangaia in March, the Maori Meh. The fish-
goddess is known as Athor or Ater, the fish (Atergatis), in the Her-
mean zodiac. In the Ritual the land attained after crossing the
waters in this region of the fishes is Tattu, the place of establishing
for ever. It was here the fish landed Hercules, and the whale Jonah,
the place where the fish-goddess brought forth. In the lunar myth
it was Hermopolis ; in the solar Heliopolis. One name of Athor
is Meh, the fulfiller in Meh, the place and the time of fulfilment.
Ature the fish-goddess is identical with Atergatis or Derketo, the
fish-tailed Deess and Syrian goddess described by Lucian. We do
not find Athor in Egypt expressly called the fish-goddess ; her
extremity is out of sight, or rather she begins in the crocodile and hip¬
popotamus goddess. Also she appears with a bream or a perch on her
head. Athor, the habitation of Har or KORE, is the Egyptian Venus,
and her fish-type shows us how she was the goddess who rose up out
of the foam, after being poetized by the Greeks, with her fish-form
turned into the tenderest fleshliness.
The Kamilaroi and Wiradueri tribes, who formerly occupied a large
territory on the Darling and its tributaries, have a traditional faith in
“Baiame” or “ Baimai,” literally “The Maker,’’ from Baim, to make
or build.^ They say that Baimai made everything. He makes the
grass to grow, and provides all creatures with food. Baimai gave them
a sacred wand, which they exhibited at their “ Bora,” the initiatory
rite of admission to manhood, and the sight of this wand is essential
to make a man. The first male maker was found in the procreative
image represented by the sacred wand. In the Wiradueri and other
Kamilaroi dialects the man (Vir) is named Gibir, the Egyptian Khepr,
or Creator with the seminal source. Conterminous with the Kamilaroi
is what is termed the Western Australian dialect. In this Bema is the
semen which shows how Baime or Baiamai was the procreative
spirit personified. Baiamai, interpreted by the sacred wand, the
typical wand that budded, can be recovered by means of the hiero¬
glyphics in which the Bah is the phallus, and MAI is the seed of man.
The Ba is also the branch in leaf. From this Bah or Bi comes the
Bat, the father or procreator. This image of deity belongs to the
“ Non-revealed religions,” and yet the rod of Aaron which budded
was the wand of Baiamai.
' William Ridley, Paddington, Sydney, Australia, remarking upon Sir John
Lubbock’s Urigin of Civilization, p. 205. Nature, Oct. 29th, 1874, p. 521.
African Origines of the Maori.
579
Batu or Bata, in Puto Nias, is a divinity said to have charge of the
earth; his full style is Bata-DA-Danau. Bata appears in the
Ritual in the chapter of transforming into the “Soul of the Earth.’’
He was represented by a serpent: “ I am Bata, the soul of the earth,
whose length is years, laid out and born daily. I am the soul of the
earth in the parts of the earth. I am laid out and born, decay, and
become young daily.” ^ Tan or Tann (Eg.) is also a name of the earth.
Ptah was a god of the earth, the lowest of two regions, and one
of his titles is Ptah-Tatanan. Patu (Mao.) denotes the lowest, the
lowest batten on the roof of a house.
Ngaru is a name of the Polynesian victor-god who fights with the
powers of evil, the monster of the waters, and the devourcr of the
Hades, and unites in one the characters of Izdubar and Ulysses,
Hercules, Khunsu, and Jack the Giant-killer. He fights with a shark
during eight days; he is buried in the earth during eight days—the
typical number eight belonging to the time of the eight gods—he is
buried as a Black and rises again as a White. He descends into Hell
and puts it out by letting in a deluge. He ascends to a region above
and slays the Giant. In all his conflicts Ngaru comes ofif the victor,
and the equivalent Naru (Eg.) signifies victory. Nasru has the same
meaning of victory, also a governor. Naru, and Nasru enter into the
names of the gods Nergal and Nisrock.
In Egyptian Top is the Ap, and Ap means first, ancestral, that
which is born of, as in the earlier Kep. Tep denotes the point of
beginning. Tep is the sacred mount, the starting-point of the whole.
All that is primary, initial, and primordial, is expressed by Tep.
Tep is the upper heaven, and the Tepht is the lower. So is it in the
Maori and Polynesian language. Tupu denotes the very beginning^
and to tupu is to commence. Tupua in Mangaian means from the
very beginning which is personified in Vari the great mother, who is
Tep or Typhon in Egypt ; Teb, the hippopotamus ; Tepa, the heifer;
Tep, the tongue ; Teb, the ark ; Tep, the keel of a boat; Teph, the
cave, cavern, cefn, or womb. Tupuna (Mao.) as a plural means the
ancestors, male or female. The Mangaian TAEVA-rangi, the celestial
aperture out of which the divine Papa or Foundation put forth her
hand, is the Egyptian Tepht, the hole of source, the aperture of the
abyss in the beginning.
The god Teipe, one of the thirteen Mangaian gods, was “ supposed
to be incarnate in the centipede,” ^ which means that the centipede was
a type of Teipe. Teipe is the Egyptian Tep of the beginning, a first
type, whether applied to Vari or to the male god Teipe. Tef in Egypt
was likewise applied to the male, as the first, the divine ancestor,
when the fatherhood was acknowledged. Tef, Teipe, or Tipa was
claimed by the Maori as their divine ancestor, their deity. In the
Maori address to Sir George Grey, in i86i, the chiefs gave up their
1 Ch. Ixxxvii., Birch. * Gill, Life in the Southern Isles, p. 95.
P P 2
580
A Book of the Beginnings.
god. “That is Tipa,” they said, pointing to a carved image. “We
who belong to these five tribes, take our origin from Him ; he is our
ancestor; the .source of our dignity; we give him to you; also his
mat and his battle-axe. We cannot give you more.”^ So they pre¬
sented their deity to the English, who have given the same god back
again as our Devil. Tef (Eg.) means divine, and the first El was the
Tef-El, son of Tef or Typhon, who has now become Taboo instead
of Tapu. TUPI was also a Mangaian, Zaimuc, Dyak, Aztec, Mexican,
Chiquito, Tamul, and Guarini god.
As Tipoka, in New Zealand, Tef had become the divinity of death.
Akh (Eg.) signifies the dead, manes, spirits. In Mangaia Teipe was
the god of human sacrifice. The Maori name thus obtained some¬
thing of the later character of Typhon, as destroyer. TUPHUI sig¬
nifies a typhoon, and TUPUA is a title of the Taniwha, the Maori
monster of the waters, and representative of the Apophis demon of
the deep. Not that they ever acquired the downright devil of the
Christian theology, who was reserved for missionary revelation. The
Mangaians called their evil spirits “ bright evil spirits ; ” they were
luminous by night when the sun shone in the underworld.
The Mangaians have a goddess, the cruel Moto, called the “ Striker,”
who is for ever beating with the flail of death in the shadow land.
In the hieroglyphics, MuT, or MUTI, to die, has the striker for deter¬
minative. Moto, or Momoto, in Maori, is to strike blows with the
fist. From this striking of Moto it is said that the art of cloth¬
beating was derived. This may recover a hieroglyphic, the determina¬
tive of Mata to beat, or strike, which may be the sign of hot-pressing.
In connection with the cruel Moto the Mangaians have what seems
to me a crude form of the Assyrian descent of Ishtar into the Hades.
Moto, in the underworld, takes the place of the Akkadian Nin-ki-
gal. Ngaroariki is a queen (Ariki), like Ishtar. Ngaro (Maori) is to
be hidden, absent, lost sight of, as is the moon in its descent and
passage out of sight, when it has been stripped of all its glory.
On one occasion Ngaroariki was cast into a bush of thorns by
four Men who correspond to the Genii of the four quarters, but she
came out again beautiful as ever. With this we may connect
the four quarters of the moon and the bush of thorns in it. Moto
is the hater and envier of her lustrous loveliness; and once, when
the queen had stripped herself for a bath in a secluded place, Moto
fell upon her. “With a keen shark’s tooth she shaved off the
whole of her hair, which was so profuse that it made eight large
handfuls. Her face was next so disfigured that it was impossible for
any one to recognize the once beautiful queen. Her pretty yellow
ear ornaments of stained fish-bone, and her fine pearl shell, daintily
suspended from her neck, were snatched away. Her gay clothes
were all taken from her, and she was wrapped round in a single piece
’ Taylor, New Zealand, p. 131.
African Origines of the Maori. 581
of old black tapa, so that poor Ngaroariki, utterly forlorn and changed
in appearance, hid herself in the forest.” ^
Ishtar, we are told, had set her mind and determined on going to the
place of Nin-ki-gal ; so Ngaroariki had fixed her mind on going to the
fountain near the place of Moto. She went, although her husband
warned her not to go, and tried to dissuade her from her purpose,
for she loved to have her own way. Like Ishtar, she was despoiled
of all her “queenly ornaments.” Ishtar is restored to the upper
world, and has all her ornaments returned to her through the inter¬
position of the Sun. Ngaroariki has her stolen treasures returned,
and is restored to her pristine beauty through the interposition of the
king Ngata, her husband. In each case the desolate condition of the
queen is announced by a messenger—the one in the assembly of the
gods, the other at a “grand reed-throwing match in honour of the
king.” This mythical representation has not been recovered directly
from Egypt; here the stem of the fork is missing.
The Mangaians have another goddess or demon, Miru, who is de¬
formed in figure and terrible of look, and who feasts on the fallen
souls of the dead. Miru dwells in the west, and is the devouring
demon of the Hades. Her name denotes the west and the pit, the
hole or void, to which the west is the entrance. This, in Maori, is
Muri, the hinder-part, the rear, the Egyptian Akar. In Miru we
have a form of Am, the devourer of the Hades, called the destroyer,
the mistress of the west, which was the Ru or mouth. Muru, in
Egyptian would denote the mouth of death, or gate of the dead, i.e.
the grave or Hades, the pit-hole or the west. Ml, in Egyptian, is
the west, as a variant of Am. Ml (Ass.) is the black. The particular
Egyptian form of the Mangaian Miru and Maori Muri is to be found
in the word Amru or Muru, a name of the cemetery, and a quarter—
the west.
In the Ritual the monster Amt, the Devourer of the Dead, is
pictured in the scene of the Great Judgment, with the head of a
crocodile, the fore-part of a lioness, and the hind-quarters of a
hippopotamus. Amt, the Devouring Demon of the Hades, and a
name of the western crossing, is repeated in the Maori Ameto for
the Hades.^ The dead, the setting souls and setting stars, were
represented as being swallowed down by the crocodile of the west.
In Mangaia some of the wise men insisted that the spirits still lived on
after passing through the belly of Mura and her followers.® This, too,
is the doctrine of the Book of the Dead, where the spirit^ says : “ No
harm was done me; I received no impurity in passing through thy
belly.” The belly of Hades, howsoever personified.
The ghosts of the dead were described as wandering disconsolate
along the margin of the sea. Their great delight was to follow the
‘ Gill, pp. 132, 133. Te Ika a Maui,^. .'4 ^ Gill, p. i6i.
•* Ch. 155.
5«2
A Book of the Beginnings.
sun. A place called Ana-Kura was one of the meeting points where
the disembodied spirits gradually assembled for their final departure.
For this they might have to wait some months. The precise period
of passage was fixed by the leader of the band. When the distin¬
guished chief had resolved to depart he issued his commands.
Messages were sent to collect the stray ghosts who still lingered near
their ancient haunts. With last looks and farewell tears they
a.ssembled at Ana-Kura and there watched intently for the rising sun.
At the first sign of dawn they moved to meet him, and then the
multitude followed in his train ; he in the heavens above, they over the
ocean beneath, until, late in the afternoon, they all assembled at
Vairorongo, facing the setting sun in the west, with their eyes fixed
on him as he sank in the ocean, and following him, they flitted over
the waters in the path of the sun-god Ra.'
Now let us turn to the Book of the Dead, and the “ Chapter of
Going Forth to the Heaven where the Sun is.”^ This describes the
Sun as issuing his commands for the gathering together of the Dead
who are waiting to be taken on board the solar bark.
“ The su)i is shining on that night. Every one of his servants is
living. He gives a crown to Horns on that night. The deceased
delights while he is one of the same. He has come to thee, his father,
oh Sun ! He has followed Shu, he has saluted the Crown, he has
taken the place of Hu enveloped in the plait which belongs to the road
of the Sun when in his splendour. He has chased that chief every-
zvhere in the horizon. The Sun has issued his commands in heaven.
On thou great God in the east of heaven ! Thou proceedest to the
bark of the sun as a divine hawk of time. He has issued his com¬
mands, he strikes with his sceptre in his boat. The deceased goes to thy
boat. He is towed in peace to the happy West!' The journey of the
dead is from the west to the east through the underworld, and then
round again to the west following the track of the sun. “ The road
is of fire, they whirl in fire behind him.” And there in the west
was the Mount Manu, the place of spirits perfected, the point of
ascent from a completed circle. Ana-Kura is the red cave, and the
same red rock is found in the Egyptian Annu or An, the “ Boundary
of the Land.” Turn, the god of An, was also lord of the double-
seated vessel; the sign of the festivals, and the Tongans have the
“ double canoe of Tongans sailing through the skies.” ®
On the monuments the red crown is the symbol of the lower sun,
world, or Egypt, the type of the nether one of the Two Truths of
mythology, the feminine of source, as place, person, or principle, hence
it is red. The divinities wear the red crown as emblem of the lower
world, and the spirits in passing through the Hades are invested with
the red crown. Not only is the red crown worn, the region is red, the
Osiris (as Tesh-tesh) is red, the pool of Pant is red, the mythical Red
^ Gill, pp. 157, 158. - c.xxxi. Birch. '* Gill, p. 167.
African Origines of the Maori.
583
Sea. Says the Osiris, “ I have anointed myself with red wax.” ^ “ I
have provided myself with the leg-bone of a red bird.” “Thou
mayest go ; thou art purified.” 2 For this red sign was typical of the
menstrual purification in Smen, the region of purgation and prepara¬
tion. The imagery is older than any artificial crown, and is extant
in the earliest natural stage with the Polynesians and Maori. Their
dead in passing through the Hades, following the red sun of the
lower world, are likewise wearers of the red crown. They “are
arrayed in ghostly network and a fantastic mourning of weeds picked
up by the way, relieved by the fragrant heliotrope which grows freely
on the barren rock. A red creeper, resembling dyed twine, wound
round and round the head like a turban, completed their ghostly
toilet.”® Net is a name of the red crown, and the goddess Net
(Neith) carries the sign of netting or weaving on her head.
At Rarotonga the spirits of the dead were supposed to meet at
Tuoro, facing the setting sun, waiting for the moment of leaving.
Tuoro was the limit of earth and point of departure for the under-
world.'‘ Teru is Egyptian for the utter extremity and limit of the
land. The first object seen was the BUA tree, or tree of life to those
who laid hold of it without the branch breaking. The Bu-Tree is the
palm of Egypt, and in the Ritual the Osirian says of the passage
after death, “ I have crossed by the northern fields of the palm-tree.” ®
That was from the west, the point where sun and spirit entered the
Hades.
“Explain to them what thou hast seen in ^^.Region of the Cap¬
tured ^'—the region of the captured, through which the deceased
had passed. In the Mangaian myth there was a circular hollow
beneath the buatree, where Muru spread the net to catch every soul
that fell, through laying hold of a dead branch instead of the living
green one. Here was the region of the captured. In the Ritual the
pool of the damned and the trap are in a fissure of the rock.® There
are the liers-in-wait, who watch with noose and net to capture souls.
At the angle of the west is the watcher Baba with the net, and he
who “ lives off the fallen at the angle of the pool of fire, the Eater of
Millions is his name.”One name of the Mangaian watcher with the
net that catches fallen souls is Aka-ANGA. In the Ritual Aka is the
great squatter, who hides as the lier-in-wait for fallen souls.® “ Anga,”
to turn in some other direction, is equivalent to that western corner or
angle where the liers-in-wait are found. The Mangaians have a pro¬
verbial saying in regard to the dying—“ Will he be caught in the net
of innumerable meshes?” The deceased in the Ritual cries, “Oh
father of the gods, mother of the gods in Hades! save ye the
deceased from the wicked netting of the dead,” or deficient; the one
' Ch. cxlvi.
♦ Gill, p. 169.
’’ Ch. xvii.
Jb.
■' Ch. cxxv.
** Ch. Ixxviii.
^ Gill, p. 156.
" Ch. cxxx.
5B4
A Book of the Beginnings.
who had not power enough to break through the nets.* Again he
exclaims exultingly, “ I do not sit in the nets of them.” * One chapter
of the Ritual before cited is that of “ escaping from the net,”® with a
vignette of the deceased walking away from the net.^ “ Oh, catcher
of the birds (souls) flying on the waters, do not catch me in your
nets ; they reach to heaven, they stretch to earth! The deceased
comes forth and breaks them when they are stretched (says the
hidden god). I have made men to fly with wings.”
In the Egyptian, hell and the net are synonymous. Aat is the
region, the Hades, and also a name for the net.
The Mangaians have a well-known proverb that presents a ludicrous
picture of the souls caught in the net of Aka-anga, who flap their wings
in the vain efibrt to escape from its meshes, besmeared with filth, and
floundering deeper in the mire. This mud and its bemirement are
likewise presented in the Ritual.
Off the south-west coast of Vanua Levu there lies a small island,
which is imagined by the natives to resemble a canoe. In this canoe the
souls of the deceased are said to pass over the waters of death.® The
canoe of the dead is the Egyptian Makhennu, the first form of which
was the Great Bear, as the boat of souls. Ma is the dead, Khennu
the canoe. This preceded the ark built by Taht, and the double-
seated boat of the sun.
Para was the sacred name of Heliopolis, or An in Egypt, named
from the celestial birthplace in An above. This is the Assyrian Parra,
and Fijian Bure or god’s house. An is a name of the fish, and in the
fish-sign the god was re-born. This fact and its meaning were carried
forth by the Maori. “Para-Para” is the name of their sacred
place; likewise the name of the first-fruits of their fishing, which
identifies the symbolical value of the fish offered to the gods. Para-
PARA is also identical with the Mangaian BORU-BORU, dedicated to
the sun-god Ra.
The name of the Haitian Elysium in the west, the paradise of the
happy dead, is Koaibai. Like the Aaru (Eg.) it is a field of feasting
and a place of plenty. In Koaibai grows the Mamey-tree, the fruit
of which supplies the dead, who assemble by night to pluck from
their tree of life. The living will eat very sparingly of the Mamey-
tree, on account of its belonging to the dead, who in Egyptian are the
Mum, hence the mummies. Kaui (Eg.) also denotes the dead. Bai is
some kind of sacred food, and Koaibai is the name of this Haitian
heaven and Eden of the Mamey-tree.
“At first sight,” says Max Muller, “what can be more startling
than to see the interior of the world, the invisible or nether world, the
Hades of the Mangaians, called Avaiki ; Aviki being the name of one
of the lower regions, both among Brahmans and Buddhists. But ive
^ Ch. cxlix. ^ Ch. xvii. =* 154.
^ Papyrus, 9,900, liiitish Museum. ® Williams, Fiji, vol. i. p. 205.
African Origines of the Maori.
585
have only to look around, and we find that in Tahitian the name for
Hades is Hawaii ; in New Zealand Hawaiki, and more originally, I
suppose, Sawaiki; so that the similarity between the Sanskrit and
Polynesian words vanishes very quickly.” ^
The original of these names is to be found in the Egyptian Sevekh,
which is the name for the number seven. The Hervcy group consists
of seven inhabited islands, and one of these is Mangaia. The seven
isles arc said to be the visible representatives above of another seven
in Avaiki, or Savaiki, below. At the Penrhyns, when referring to
death, they speak of going to Savaiki. The seven below have
become shadowy and impalpable, and the seven above are described
as the embodiment of the seven in the underworld, as if these latter
were spirits.^ The Mangaian Savaiki is another form of the seven
belonging to the nether-world of mythology, derived by name from
Sevekh, number seven ; the seven spirits of the Great Bear; the seven
caves or islands of the sunken Atlantis ; the seven submerged pro¬
vinces of Dyved. In the fragment from Marcellus, on the islands of
Atlantis, we read that it is recorded by some of the historians who
have treated of “ the external sea, that in their time there were seven
islands situated in that sea (the Atlantic) which were sacred to Perse¬
phone,” ® The seven isles belong to the world and time of the earliest
mythos, sunken in the north, the region of Sevekh, the crocodile type
of the sun below, and of the goddess of the North Pole.
Po, another name of the netherworld, is equivalent to Avaiki.*
And Po or Pu is an Egyptian name for the north or Buto, the bau,
void, hole of the tomb, Po is the place of departed spirits in Maori
and in Egyptian Bau, the deep, also signifies spirits as well as the
void. But this mythical and submerged land identified with the
number seven, which belonged primarily to the celestial allegory, had
a real existence in Khebti (Egypt), the land of the seven outlets to the
Nile, the original Khebti-Khentu, a double land, as north and south.
Kepti, or Hepti, is number seven equally with Sefekh or Savaiki, be¬
cause the TI is two, and Kep, the hand, is five. It is evident that the
Mangaians had both forms of Savaiki, or Egypt, from one of which
people emerged on the horizon north-west, and from the other came
up out of the earth, as the original home of gods and men.°
Mangaia is the seventh as the southernmost of the Hervey group
of seven islands, and its name signifies “ Peace.” Peace in Egyptian
is “ Hept,” which is also the name of number seven. Mena (Eg.), for
repose and rest, answers to Mangaia for Peace. But this word Mena,
for peace and rest, also signifies the warping to shore, coming to anchor,
arriving at the resting-place, or attaining land. So interpreted,
Mangaia, like Menapia, would be named as a first landing-place.
^ Preface to Gill’s Myths and Son^s from the Smith Pacific, 2 qju^ i5^
® Marcellus, j/Ethiopian History, Proclus in Timceiis. ■* Gill, p. 4.
* Gill, Myths, p. 125.
586 A Book of the Beginnings.
The Maori are accustomed to call the natives of the Hervey islands
their “ ELDER BROTHERS ; ” and one name of Mangaia is “ Auau.”
This is a duplicated form of Au, which in Egyptian means the
old, the old one, the most ancient, and therefore the first, hence
a title of dignity. In Maori Au signifies Thou —the pronoun of
dignity still in English—denoting THE Au, or the old one; the old
age in Egyptian. In Maori AuaU, to lift or raise up, has an earlier
form in Hapai, to lift up, raise, carry, begin. So in Egyptian Au
or Aau, the ancient, has earlier forms in Af and Kef, who was
primarily the old one born of. As place, Kheb or Kef, abrades into
Au or AA, the ancient place, the island rising up out of the waters.
In the secondary form this is the Aat or Khepht, the Au, Af, or
Khep, with the plural terminal. Thus Au-AU is a duplicated Au,
equivalent to the Vewa KiBA-KiBA, the Fijian HlFO-HlFO ; Kep-
Kep, the name of Nubia, and Kheb-Kheb (Eg.), which, as duplicative
forms are equivalent to Khcbt, Khcft, Aft, or Aut, in Egyptian.
An equivalent of Kep-Kep is found in UA-UA, a name of Nubia
in the time of the sixth dynasty. UA-UA is literally one-one, and
therefore denotes the second one, like Kep-Kep. In the form Uauat,
the plural terminal is added. UA is the one, the one alone, solitary,
isolated. Uat is a name of the North and of Lower Egypt. Thus
Ua-Uat in Nubia was once the lo'wer Egypt of inner Africa, and
UA-UA is a worn-down form of Kefa-Kefa or Kep-Kep. So Uat
is the secondary form of Kefa, the goddess of the north. Auau, of
the seven isles of Savaiki, whose names associate it with peace
and the number seven, or “ Hepti,” the earlier Khepti, is a form of
Khebt, the lower of two Egypts, named from the celestial birthplace
in the north, where the two Egypts were the region of the- Great
Bear, as the Kep (Khepsh) above and the Kept or Khebt below; or
the Khep north, and Khept west. The seven islands are representa¬
tive of the seven below, the seven isles, lands, caves in the Akar of the
north-west, out of which all issued in the mythological beginning.
In the Hawaiian traditions the ancestors came from “ MOKU-HUNA,”
or “ Aina-HUNA-a-Kane,” the concealed land of Kane. The god
Kane appears in the Hawaiian mythology as the lord of the waters.
The “ land of Kane ” so frequently referred to in the Hawaiian
folk-lore, is the land of the living waters of Kane. This spring of
the water of life is described at its source as an overflowing fount
attached to a large inclosed pond, which was crystal-clear and had
magnificent banks. It had three outlets ; one for Ku, one for Kane,
and one for Lono. Its water had the power of restoring the dead
to life ; it was the fabled fount of immortality.^ The three outlets
are remarkable because the fabled or mythical waters of the Pool of
Two Truths are but two. Hor-Apollo tells us, however, that when the
Egyptians denoted the rising of the Nile, which they call Nun, they
Fomander, vol. i. p. 78
African Origines of the Maori.
587
depicted three water-pots, neither more nor less, to signify the triple
cause of the Inundation, one for the ocean, one for the earth, and one
for the southern heaven.1 The triple cause was more probably the
three lakes. But it is possible that there was another triad intended,
that of evaporation in the upper heaven, the water that irrigated the
earth, and that which went to the sea ; three feeders in the three regions
of heaven, earth, and the abyss imaged by the triple fount, corre¬
sponding to the three outlets for Ku, Kane, and Lono.
In the following chant of the Land of Kane, the words “ Pali-uli ”
signify the northward-flowing; the course of the Nile in the hidden
land of Khen, the interior of source:—
“ O Pali-uli, hidden land of Kane,
Land in Kalana i Hau-ola,
In Kahiki-Ku, in Kapa-Kapa-ua a Kane.
Land with springs of w'ater fat and moist.
Land greatly enjoyed by the God.” ^
The name of Kane being taken, as before suggested, for the Egyp¬
tian Han or Nen, this is the land of the Inundation ; the land of the
bringer, who was Nun the father of Shu, and Han or Nun the youth,
the child of the mother alone who became An-up the dog-star, and
who is identified by name in the earlier form of Khan as Sut the
first bringer of the Inundation. In like manner the name of the
typical vase modifies from Khan into Han and An, as the symbol of
the bringer.
Atia or Atiu—it is rendered both ways—is a common Polyne¬
sian name of the original birthplace. One native account of Atia
is that it is an inclosure out of which came the primary gods of
the island.^ That is out of the Hades, the Egyptian Aat, Kat, or
Khept for the hinder heaven. In a chant intoned on public occa¬
sions by the priests of Rarotonga it is proclaimed that—
Atia is the original land from which we sprang.
Avaiki (Savaiki) is the original land from which SOME came.
Kuporu is the or ginal land from which WE sprang.
Vavau is the original land from which SOME came.
Manuka is the original land from which we sprang.'*
This asserts that whereas some of the tribes came from Avaiki and
Vavau they came from the primeval home, called Atia, Kuporu, and
Manuka. Manu (Mao.) means to be launched and set afloat. The
bird and the boy’s kite are Manu. Ka denotes the commencement
of a new condition of things, besides being the well-known sign of
land and country. Ati is a word used by the Maori, who preserve it
sacredly, and employ it only in the names of tribes or clans, for the
offspring and descendants. So in Egyptian the Aat is the child of
the mother alone, and the Aati are the children whose descent is on
’ 1 ^- '• 21. 2 Fornander, vol. i. p. 78.
* Gill, Life in the Southern Isles, p. 27. ' Ib.
588
A Book of the Beginnings.
the mother’s side. At Memphis Osiris is designated Ati, and he
was the child of the mother alone as As-Ar, son of Isis. The Aati
were the outcasts of Egypt because the children of the mother only.
In Maori Ati-ati is 'to drive away, expel, and Atiutiu means to
stray and wander. The outcasts of later Egypt were of the same
cult as the early emigrants. Ati is a worn-down form of Khepti, a
name of those who were looked on as the wicked, godless, enemies
of the sun, because they were the children of night, and Typhon,
the ancient Kefa and Khept of the hinder-part. Atiu then was the
country of the Ati or Khefti, who as the Kheti (Eg.) are the sailors
and navigators ; Kheti corresponding to the Maori Ati to wander, be
nomadic. It has been shown that iETHI-opia ^ is an abraded form of
KHEFTl-opia as the land of Kefa in the second or plural form of
the name, Kheft, Khept, or Khebt; ^Ethiopia being the Egypt
within before the namers had descended the valley of the Nile. For
example, an ancient name of Abyssinia is Habesh. That represents
the Egyptian Khepsh and Hebrew Kush, the name for the north, the
region of the Great Bear, when the namers were farther to the south,
where the first and singular form of the name is extant, in the pro¬
vince of Kaffa, Lat. 7° 36' N. ; Kifa, about 4° north, and the land of
Kivoat the sources of Lake Tanganika. Kaf (Eg.) is one hand, Kafti
or Kapti is two hands, and in Kheftiopia, or the modified ^Ethiopia, we
have the doubled or secondary land of the south aud north which was
finally upper and lower Egypt. And the name of the ancestral land
was Ati or Atiu, whieh is equivalent to the Egyptian Aati, Afti, and
Khept the second, or a dual Khep. Among the Maori names of the
north-west wind are Hau-ATIU and Tup- ATIU. Hau means wind, and
Tup is to commence or to blow. Thus Atiu in both cases means the
north-west. This in Egyptian would indicate a dual form of the hinder
part, the Aat, Aft, or Kheft which was at first the hinder part north and
afterwards the hinder part west, and the duplicate or plural form may
be expressed by Khepti, Kep-Kep, or Ua-Ua, as in the names of Nubia.
Now another Maori name of the north-west wind is Kape-Kape, a
duplicative form of Kape which may be illustrated by Kapu applied
to the hand and Kapu-Kapu to the foot, an equivalent for the upper
and lower, or for the first and second, Kapu-Kapu being a sort of
Kapu da capo; therefore an equivalent of the dual in Kep-Kep
(Nubia) or Khebti (Egypt); only in the Maori the dual is applied to
the north-west instead of to south and north, or the upper and
lower lands. Khepsh is also the hinder-part north, and Khept the
second Khep is the hinder-part west in Egypt,
The Polynesian traditions, says Fornander, all agree in looking
' The Greek aWo), to burn, is identical with the words HEAT, HOT, and UT
(Eg.), which are derived from Khet (Eg.), fire, but heat is not a primary mean¬
ing ; that has to be sought in Khept and Uati for the North, and the secondary
form of Khep.
African Origines of the Maori. 589
westward as the point of emergence from the undenvorld below the
horizon. No matter on which island, or on which of the three groups,
Hawaiian, Samoan, or Tongan, the situation of thi.s ancestral land was
always indicated by pointing in the direction of NortH-WeST.^
^Ethiopia was the UTOPIA, or Utopu of the Polynesians. As late
as the beginning of the nineteenth century the Nukahivans used
every now and again to fit out exploring expeditions in their great
canoes and start westward in search of their traditional Utupu ; from
which they said, the god Tao had brought the cocoa-nut tree,® There
are reasons for thinking that Utupu represents ^Ethiopia or Khepsh.
Pu is an Egyptian name of the north, the Po or lower heaven of the
Polynesians. Khept and Aat denote the hinder-part which was both
north and west. Uta (New Holland) for Hell, corresponds to the
Aat (Eg.) or Hades.
As previously shown, the Akar was a region of the hinder-part
west in the solar mythos, whereas in the Sabean it was in the north.
The Mangaian name of the north is Akarua. That is a type-word
of measurable value. It belongs to a time before the west was
considered the Akar in Egyptian, and Akharru in Assyrian. Still
another Maori name of the north-west wind is Mauru, and URU is
the west. The region and the wind are identical, as in the Egyptian
Meh for the north and the north wind. In Egyptian Ma and Meh
are sometimes equivalent, and the Meh, symboled by a nest of water-
birds, is the north as the birthplace of the twin source and Two Truths,
the water and the breath of life. This water of the Meh (Mehuri)
re-appears in Maori as MAORI applied to water fresh from the fount
of source. Thus the Maori preserve the water of life under their own
name, and the wind of the north, also called Meh (Eg.), which was the
breath of life in Africa, is to them the Mauru as the wind of the
north-west. It is touching to think that Mauru, the name given to
this breath of the motherland, is also the word for being eased and
quieted in pain and heartache. Mauri is also the name of the 28th
day of the moon’s age, and Mehi (Eg.) means to fill, be full, fulfil and
be completed ; it is also a title of Taht, the lunar god, whose name of
Tekh signifies full, and of Hathor the fulfiller.
In Egyptian the Ru is the horizon, as the door, gate, or mouth to the
Meh, the abyss in the north. The Ruru denotes the horizon as the
place of the two lions, the double horizon of the equinoctial level.
The Rru are steps. Meh-ru would thus unite the abyss below and
the horizon above. It is possible that the Mount Meru with its
seven steps may be the type of this Mehru, though that is not our
object at present. There is an ideograph of the two Egypts, | |_|
the original of what is known as the Greek " border pattern,” which
reads Meri or Merui. It is the visible sign of lower and upper, or
Meh (north, the abyss) and Rru (horizon and steps), and it is feasible
' Vol. i. p. 25. - LUnivers Pittor., Occanie, by D. de Rienzi, vol. ii. p. 230.
590
A Book of the Beginnings.
that the name of Tameri is the land of Meh-RU, whence Meru, and
that the ancient Mcroe was once the capital of two Egypts under this
name. The first lower and upper were north and south, but the
Maori Mauru is north and west, and this is in keeping with the Meh,
north, and the Ru as the horizon west. Meroe in ^Ethiopia was due
north from the equator, but reckoning from Central Africa or from
Habesh (Abyssinia) we shall find the land of the ancient Mauri
(Mauritania), howsoever the district was bounded at different times,
was always to the north-west of our centre, which travels from the
equator down to Lower Egypt. Thus we have a “ Mauri,” for the
country north-west in Africa, answering to the Maori name of the
north-west as Mauru. This shifts the duality of Meh-ru or Meru, from
north and south to north and west, just as it was shifted when the
hinder-part west was called Khept, as the place of going down instead
of the north. This name for a land lying north-west of the African
centre—always reckoning from the south—would deposit the names
of the Mauri land; Marmarica (a duplicated form) and Marocco
as the Mauri or Moors went farther north into Spain, or Tzephon.
From these and other data may be drawn the inference that the
Maori people were self-named as the emigrants who came from the
north-west, one name of which is Mauru, Egyptian Meru, Meroe or
the Meh-ru.
The Mauri name is that of the later Moors, of a land under the
Tropic of Cancer and north-west of the equator, as well as of .Ethiopia
the typical birthplace, and the name of the Moors found on the
Egyptian monuments is written Mauri or Maurui. The original
Mauri dwelt in the north-western land lying between the Atlantic
and Mediterranean, and their name is identifiable with that of the
Maori, whose traditions derive them from the north-west.
They came from the MauRU, and in their language I signifies from,
so that the people from Mauru would be the Maurui or Maori. They
came from Kape-Kape, and Kep-Kep (Nubia) is the primitive plural
for Khepti. The Hervey Islanders came from Atiu or Ati, the worn-
down form of Khebti. The Nukahivans came from Utopu or
Ethiopia. These names are sufficient to identify the ancestral land
from which the migrations went as claimed in their traditions and
proclaimed in their songs.
According to Diodorus Siculus, the Egyptians declared they Ead
sent forth many expeditions and established colonies in divers parts
of the world, in times of the remotest antiquity. These would issue
forth at different stadia of the African development and from divers
regions of the country with sufficient initial divergence between the
varieties to account for the difference developed in the Australians,
for example, and the Maori or Tasmanian wild man ; the black men
and the brown men of to-day.
At least three such stages are marked by the Auritae, Mestraeans,
African Origines of the Maori.
591
and Ruti of the old Egyptian Chronicle. The Auritae, Afritae, or
Kafritae name takes the people back to inner Africa, and identifies
them with the blacks and the people who named KOsh and Habesh
as their north. The Mestraeans are midway towards Egypt, and here
the westward course would be taken into the Mauri-land. The Ruti
are the people of Egypt known to us. They are, as the name implies,
and their complexion shows, a form of the red men.
Thus we have the range from black to red with the variety of inter¬
mediate hues which afterwards deposited distinct types, all traceable
at home.
A tribe of natives found in Australia still call themselves the
Kumites. Kume in Maori signifies to stretch out, pull out, draw
away to a distance. KOMARU is the name of the sail. Kiiamu (Eg.)
means to let drop, to let fall an arm or branch, to transfer (peacefully).
The old rowers and sailors who were dropped from the parent stem,
and had to range out vast distances from the ancestral land in tran.s-
ferring themselves, were the Kumi or Kumites.
The identity of the names for boat and body has been referred to.
A body of men is, in a Polynesian form, a boatful, the boat itself
being a Poti in Maori. The boat-load was the body of emigrants,
and as such would offer a type-name for the clan, tribe, or gens.
Now, in Maori, the canoe is called a WAKA, and the WAKA is the
primary division, which is subdivided into Iwis and HapuS, or
rather the territory claimed by each waka is subdivided into
districts, each of which is claimed by an Iwi, the Iwis and Hapus
being named from ancestors. ^ The waka is the Egyptian Kaka,
a canoe.
Mr. Bartlett, the naturalist of the Zoological Society, has identified
the oldest dog found on the Egyptian monuments with the wild dog
of Australia, known as the Dingo, Maori TiNGEl, which word means
to be unsettled, roving, wild. The Dingo seen by the present writer
in the Gardens, Regent’s Park, was a very recognizable likeness of the
Egyptian dog. This dog’s name is Abuakar.* Abu is the dog;
Akar signifies the clever, sharp, alert, prepared, excelling, and the
Abuakar has a most sharp and active look. It appears, in the tombs
of the fourth dynasty, as a house-dog attached to the master’s chair,
and is also called Tasem, the dweller or domesticated dog.
Abaikour has been found as the Berber name for the greyhound
species. This tends to prove the reading here suggested, as the Akar,
the clever, sharp, prepared, alert, applies equally to the watch-dog
and hound. In Egypt the Abuakar was domesticated. In Australia
he appears to have gone wild, i.e. TiNGEl, in Maori, whence the Dingo
of the colonists.
The powerful people who once occupied the Pacific Islands, and
* Shortland, p. 290.
■ Trans. Soc. Bib. Arch. vol. iv. part i, p. 175 ; vol. v. part i, pp. 127, 128.
592
A Book of the Beginnings.
who built the Cyclopean inclosures with walls twelve feet thick, and
the canals which were lined with stone, were known to the Lele
Islanders by the name of the Anut. The Anut, say the Islanders,
were sailors who possessed large vessels in which they made long
voyages, east and west; many moons being required for one of their
voyages. *
The Anu is a name of the ancient inhabitants of the Nile Valley
With the terminal ti these are the Anuti; Anau, in relation to the
points of the compass, is the Mangaian typical name for “giving
birth,” and Annu was the Egyptian name for the typical birth-place.
In Egyptian, Han (or An) means to go to and fro, especially on
the water. The Hani is the barge of Sekari. In relation to the water
and the barge, the Hanti are the sailors, or literally, the wanderers by
water. Hanti or Hant is the equivalent of Anut, and was in Egypt
the name of the typical returners or voyagers ; being worn down from
Khenit, the sailors. The Maori Huhunu is a double canoe; this
duplicates the Hunu or Hani, which is a bark of the gods in Egypt.
The most ancient portion of a race, those who belong to the earliest con¬
ditions, sink down as the sediment of later times, and in Tahiti there is
a lower order of the common people, a separate and even tabooed kind
of folk, including not only the manual labourers, but dwarfs and all
sorts of queer and uncanny people. These are termed the Menahune,
the name having become an epithet of opprobrium. But may not
these preserve the name of the Han, the Anut or Hanti who were the
water-nomads that sailed in the Hani, Hunu or Huhunu canoes.^
Minna in Tasmanian is the beach. Mena (Eg.) signifies the arriving,
anchoring, landing, remaining, and resting, a meaning contained in the
name of Mangaia, and so interpreted, the Mena-hune would be the
earliest settlers.
This description should be read with globe and atlas at hand.
Then it will be seen that the position of the MAURl-land in
Africa is north-west of the equator, toward the Atlantic coast.
Now, in the second edition (only) of Te Ika a Maui^ there are some
figures, designated “A specimen of a lost language.” These were
recovered from Pitcairn’s Island—a small lonely rock, one mile wide
and two and a quarter miles long, at the south-eastern corner of the
great Polynesian Archipelago, in lat. 25“ 3' 6" S. long. 130° 6 ' W.
It is mountainous, has a poor soil, and no harbour. It is the island
upon which the mutineers of the ship Bounty landed and lived,
amongst whom, we may be sure, there was no Egyptologist. This
is a fair copy of the characters, which are here paralleled with some
Egyptian hieroglyphics taken from those drawn by Bonomi, and
printed for the purpose of comparison:—
^ Baldwin, Ancient America, p. 290.
^ By Rev Richard Taylor, p. 702, 2nd edition, 1870.
African Origines of the Maori.
593
Hieroglyphics found in Pitcairn's Island.
Rudely drawn as they are, the characters are unmistakably Egyptian
hieroglyphics. The solar disk, the so-called cake, the ideograph of
land, habitation, dwelling-place; the cross, the five-rayed star, the
eye, or SPER sign, the bow, the reversed half-moon, the “ Kha |” (the
vagina sign of the birthplace)—these are all Egyptian ; all 'jthere,
howsoever they may be interpreted. It will be observed that the
straight line ascending from left to right quaintly crosses a small globe
which has one pole cut off. This is our starting-point.
The only line yet represented as crossing the globe is the Line, i.e.
the line of the equator, and according to the proposed reading we
have here a very crude chart in which this line denotes the equator ;
it cuts the globe across, or in two, the northern side is missing, and
the southern half has a point to it apparently meant for the southern
pole. The line is too short, and considerably out of drawing, but the
science is here in keeping with the art. The hieroglyphic sun is drawn
close to the line, and determines the tropical region of the solar path,
the line or course travelled by the sun from east to west. Ajt the
upper end of the line is the well-known hourglass-like sign of the
equinox. Although not known to me as an Egyptian hieroglyphic, it
is found on the sculptured stones. It is also the Chinese sign for
No. 5, an equivalent of one hand. The first hand reckoned upejn was
the left, and the west was considered as being on the left hand. ' The
figures on the upper end of the line may possibly stand for two legs,
signs of the character J from which we derive our written ^ These
VOL. II, Q Q ,
594
A Book of the Beginnings.
with the two short strokes would read BUBI and denote the point of
turning round in the circle, the complement of the cross sign of cross¬
ing the line. Figures which look like our 5 and ^ are also marked
on the line, but our English figures are of Egyptian origin. These,
however, may have been added by some Mutineer. Beside the
equinoctial cross is the hieroglyphic cross “ Am,” the sign and name
of the western crossing, the Ament entered by the sun when setting.
This cross is a determinative of the crossing and transit.
The Egyptian Amtu for the crossing west is repeated in the West
Australian Ameto, for the Hades. Next to the AM-cross is the star,
a symbol of time and period. Then follows a kind of eye, unless it
be the ideographic Sper. The strung bow and a half-moon shedding
rays are the last of the upper signs. The human figure to the left
below has the Kha sign projecting from the body ; this in the hiero¬
glyphics determines the belly, womb, or birthplace. The other
two human figures are the signs of Ka ! Ka ! Ka-Ka (Eg.) signifies
a rejoicing. Ka is to call, say, cry, proclaim a boundary, to boast,
be uplifted. Ka is also the name of the priest, minister, or ruler,
and the third figure to the right appears to bear the whip sign of
authority. Kaha in Maori has the meaning of a boundary. The
word also denotes lineage, the line of ancestry. We now try to
read the chart by aid of the hieroglyphics.
The Egyptian North was the hinder part of the two heavens, or of
the world, and the bird to the right is placed to the north, according
to the present reading. It presents a portrait of the hinder-part, not
only in the position of its tail, for its feet are reversed and turned
backwards in the drawing. Feet turned backwards are antipodes.
The north was the Egyptian antipodes to the south, and Ptah, as
representative of the sun in the north below the horizon, was pour-
trayed like this bird with his feet turned backwards to denote the
antipodes.
The name of the north in Maori is NOTA, and as No means “from,”
and TA to take breath, this shows the north was, as in Egypt, the
place of the breath of life and of birth. NuTA (Eg.) signifies “out
of,” and the lower world of the north was impersonated by the mother,
Neit, out of whom all came.
The sign of locality is also used for the horizon, and this purpose is
served by the smaller figure placed between the bird in the north
and the cross of the crossing, west. Next to this sign of the horizon
comes the crossing followed by the sign of the cross, or to be in
transitu. These are followed by the five-rayed star.
A star is the sign of time, a period of time. “ When the Egyp¬
tians represent a year they delineate Isis, i.e. a woman (the great
type of periodicity), and Isis is with them a star called Sothis.” ^
The star is a symbol of Isis in the ceiling of the Ramession. It was
^ Hor-Apollo, B. i. 3.
African Origines of the Maori. 595
a synonym of the Inundation, and thence of the Sothic year. In the
present instance it possibly stands for one year. For a whole year or
a time they voyaged on in what the Egyptians termed “ Making
THE EYE,” a phrase for completing a circle. The circle of the year
was completed, and the eye was filled at the time of the summer
solstice. The eye was full due south, therefore half way round from
the north. In the north the eye was empty ; in the south it was full.
“ I have made the eye of Horns, when it was not coming on the
festival of the 15th day.”' This is said on behalf of the moon
making the eye, or lunation. “ I have brought my orb to dark¬
ness ; it is changed to light.” The fifteenth was midway, full-moon
in the lunar reckoning. In making the eye they would have gone to
the southern side of the world, and were at a point due opposite to
the north. But there is the possibility that the sign is not meant for an
eye; it is unlike any hieroglyphic eye, and but for the stroke beneath
would be a fair copy of the determinative of “ Sper,” a side (given
underneath in two forms), which has the meaning of approaching the
side, or to approacii the side ! In that case the sign would indicate the
approach to the other side of the world, or half-way round the heaven.
This half of the circle would be indicated by the half-moon and
strung bow. The half-moon reads TENA, for a fortnight, as one-half
of the total lunation, and tena signifies a measure of one half of a
whole. Pet (with the variant tep) means the heaven, and is the name
of the Bow. “Tena-Pet,” or “Pet-tena,” is equivalent to half-way
round the circle (also called Pet) of the heaven, reckoning from the
bird stationed to the north. The Bow, “ Pet,” is still more particularly
a sign of the southern as the upper heaven. Thus read as ideographs of
ascertained and provable values, the inscription announces the birth¬
place in the north-west, from which the emigrants set forth by the
Atlantic into the Pacific Ocean, and pursued their way for a whole
year, or a period of time, until they reached a boundary, or found
themselves beneath the southern heaven, and knew that they were
something like half-way round the world.
The bird being north, the bow may be taken as south, the cross
marks the west, and at the opposite end of the line is the east. The
hieroglyphics range through the half circle from north to south. By
referring to maps the reader will find that the position of our assumed
MAURI-land north-west of the equator corresponds to the position
of the larger sign of land and dwelling-place. This emblem of
locality is then taken to mean the birthplace and starting-point from
the country or city north-west of the equator.
The KHA-sign projecting from the body of the left-hand figure
betokens the belly, the body; and the Khat are the children, the
race. These then appear to be the race from the parent Kha or
birthplace of the race. The other two figures, read “ Ka-Ka,” suggest
1 Ch. Ixxx.
Q Q 2
596
A Book of the Beginnings.
that this inscription may contain a message proudly proclaimed
respecting a birthplace and boundary. If this refers to Africa,
then the larger of two signs of land (next to the sign of the sun) is
perfectly placed north-west of the equator in corroboration. This
is apparently the subject of the “ Ka-Ka.” Pitcairn’s Island may
be filled in near the head of the left-hand figure.
Such is my rendering of the characters, which must now take its
chance with the other data concerning the African origines.
Every diverse line of development continued in the world-wide
radii, every modification of form and feature, every colour and com¬
plexion, may be more or less recognized in the African races them¬
selves. All the various divergences were begun in the primeval land,
and are visibly continued there to this day. No distinct type in form
or colour is found elsewhere, but some incipient or initial likeness
of it is extant in Africa. The “promise and the potency” of all
that has been evolved in other countries were first manifested there.
The various “ blacks,” the coffee or the copper-hued men, the red
men, the yellow Mongols, and all the colours from black to white,
or nearly white, had deposited some portrait of their past and fore¬
shadow of their future selves in the ancestral home before they
migrated to modify elsewhere. These types apparently mark the
different stages of the migrations and possibly indicate the starting-
points from the coasts on the Red Sea, the Indian Ocean, the Atlantic,
and the outlet of the Nile. The present quest, however, is mainly
limited to the evidence of language, mythology, folk-lore, and
ceremonial customs.
That which has haunted us all round the globe like a ghost in
Hebrew becomes reality itself in Egyptian. Most precious fragments
of mythology have been rejected as too like the Hebrew not to be a
modern importation, and some, in this way, have been lost. But the
missionaries and navigators did not convey five hundred words and the
earliest myths and symbols of Egypt into Mangaia and New Zealand,
when these were safely buried underground in the sealed secrecy of the
hieroglyphic characters. The error which created that mirage of the
lost tribes of Israel lay in the taking of Hebrew to be the primeval
tongue, and in mistaking mythology for historic truth. That which
was false in the Hebrew delusion is true for the African origines. It is
not the lost tribes of Israel that we come up with at last, but the
early migrations from the African birthplace, and the last vanishing
remnants of those who first went forth. All this and more is to be
unravelled and read in language, myth, ceremonies, and customs, the
treasury and storehouse of knowledge which, like the geological
records, have been carefully kept, for us to come into full possession of
when grown up and come of age ourselves.
There is undoubtedly a descending as well as an ascending pro¬
gression in the course of evolution which has no relation whatever to
African Origines of the Maori.
597
the mythological creation or fall of man, and furnishes no argument
whatever against the doctrine of Evolution, and we who stand on
this side of the summit of the early attainment see much more of the
descent; but the ascent beyond is no whit the less certain although
hitherto hidden like the sources of the Nile. So surely as the
Egypt of to-day has degenerated, and in its .state of decadence
yet furnishes the evidence of a past so lofty in attainments as to
present an altitude that seems unscalable to the race who have
descended from the ancient heights of the colossal wonders in the lands
of the Nile; so have the primitive peoples of the world had their
descent, and more or less retain the testimony to the fact in language,
mythology, rites, and ceremonies, and often in monumental remains,
although these may be less impressive than those of Egypt.
Rites and ceremonies are found permanent, as if graven in granite,
amongst races whose character may appear to be shifting as the sand.
The race dies out, but the religious customs never. They are con¬
stantly continued where the meaning has been lost. The filthiest in
some respects are pious in their purification from ceremonial unclean¬
ness, as the Kaffirs, who would not otherwise wash themselves or
their food-vessels. There are signs of survival from some higher
form of civilization which could not be attained by the Maori, Kaffirs,
Hottentots, or Bushmen as they are known to us in the present.
Mr. Ridley, the missionary, was forced to the conclusion that the
Kamilaroi and other of the Australian tribes showed the remains of
an ancient civilization from which the race had fallen, but of which
they retained some memorials. That is, they have suffered the deca¬
dence consequent on the arrest of growth indefinitely long ago.
Language of itself is the sufficient proof of a pre-historic civilization
none the less real because it was on different lines from ours. This
alone is a memorial of powers beyond the present reach of the
aborigines of many lands ; mythology is another.
The West Australians of the lowest type were found by Moore to be
in possession of an order of chivalry, to which certain women were
chosen as an honour, and one of their privileges consisted in their
being empowered to do precisely what is recorded of the British
Druidesses, namely to rush between the opposed ranks of fighting-
men and prevent their joining in battle.
These poor fellows who meet us at times as they descend the slope
of our ascent, and who salute us with the manners of a ceremonial type
of greater dignity than ours, are on the downward way from the far-off
height at which such manners were first acquired and inculcated.
The imperative regulations and perfect etiquette often observed
amongst people who are considered by the missionaries to be savages
or sub-human beings, who were cast out by a Hebrew God at the
time of the “Fall,” and who are damned for ever unless they
accept our proffered Creed of Salvation—accompanied by rum and
598 A Book of the Beginnings.
rifles, pip and piety, and the filthy fraud of Vaccination—their
shining traits and nobler qualities, which at times illumine the darkest
conditions, are not the rough jewels spontaneously produced by nature
in the day of its degradation. They are the reliquary remains
of a people who have seen better days. The results attained by the
comparative process all tend to establish the unity of origin in
language, mythology, religion, and race. There has truly been a
“ fall ” for them, not merely the mythical one. They are the distant
dying roots of the grand old tree which struck so deeply by the
Nile to ramify the wide world round, so that wherever we may dig
we lay bare some proof of its length of reach, strength of grip, and
enduring vitality.
The tree was African once. It is English'now. In the young
green branches is the old life renewed, and may they flourish un-
fadingly! Already they stretch as widely round the surface of the
earth as did the roots of Egypt underground. Egypt was parent of
the initial unity in language, arts, laws, religion; and in our English
tongue it appears dreamable that mankind may ultimately obtain the
final unity of the universal race. But is it not possible for this new
great green tree to extend a little shelter to the old fast-decaying races
that sprang originally from the same rootage ? The Kaffirs, the Red
Indians, the Maori are withering underneath its shadow, and our
tree of life is for them the fabled Upas found at last ; it is the tree of
death that takes their life as its darkness steals over the earth, and
turns it into one vast graveyard. Is our final message—delivered to
them by the typical militant Christian, with a bible in one hand and
a sword in the other—to be, “ Believe what we tell you about this book ;
be saved at once, and pass off peaceably mto another life, as there is no
room for you in this, and the white earth-devourers are daily hungering
more and more to eat tip your ever-lessenmg lands at last ? ”
SECTION XXIII.
ROOTS IN AFRICA BEYOND EGYPT.
Alfred Russel Wallace, co-contributor with Darwin in the dis¬
covery and promulgation of the doctrine of evolution, has remarked
that “ If geologists can point out to us the most extensive land in the
warmer regions of the earth, which has not been submerged since the
Eocene or Miocene times, it is there that we may expect to find
some traces of the very early progenitors of man. It is there that we
may trace back the gradually decreasing brain of former races, till
we come to a time when the body also begins materially to differ.
Then we shall have reached the starting-point of the human family.” ^
This has now to be sought for in Africa, the birth-place of the black
race, the land of the oldest known human types, and of those which
preceded and most nearly approach the human.
.(Ethiopia and Egypt produced the earliest civilization in the world
and it was indigenous. So far as the records of language and mytho¬
logy can offer us guidance, there is nothing beyond Egypt and .(Ethiopia
but Africa, of this the present writer is satisfied. Although unable
to give all the results in these two volumes, he has applied the same
comparative process to language and mythology in China, India,
Europe, and America, with a like result. All the evidence cries
aloud its proclamation that Africa was the birthplace of the non-
articulate, and Egypt the mouthpiece of articulate man.
Professor Owen has said that the conditions are unknown and scarce
conceivable which could bring about the conversion of the Australian
into the Egyptian skull. But that is not, and never was, the question.
No evolutionist supposes that the ape of the present could ever be
developed into the man of the future, any more than charcoal or gra¬
phite can be developed into the diamond. The sole meeting-point was
at starting, and from this the one type bifurcates and branches on tw(>
routes which are unretraceable.
* Journal AtUhrop. Society, 1864, v. ii. p. 167.
6oo A Book of the Beginnings.
But this impossibility does not preclude the possibility of the
Australian and Egyptian skulls having been developed on two dif¬
ferent lines from the African skull of (say) 50,000 years ago, and that,
again, from the skull of an earlier and more ape-like being.
Certain types which nature evolves for herself become stereotyped
for us. There they are, ossified in their permanence, and far apart,
as we look back upon them in their isle-like isolation and sharp dis¬
tinctness, seen amid the ocean of an illimitable past. The Australian
can no more become the Egyptian than the ape can become human.
Nature goes on producing new types, but never copies from the
stereotypes.
We are now for the first time approaching a summit in equatorial
Africa, from which a descent and development of man are traceable in
the valley of the Nile, but where the ascent beyond the summit is out
of sight, and the absolute proofs of the origines of inarticulate man
are probably buried in the Tertiary deposits.
It is intended in this last section to establish a few links between
Egypt and the Africa beyond.
At least the same namers who came down into .Ethiopia, Nubia,
and the two Egypts, to carry the origines of the myths and mysteries,
types and symbols, religion and language over the world, may be traced
by the names and by the mould of thought and expression throughout
central or equatorial Africa.
In the opening section it was suggested that the black race was first,
and that equatorial Africa was the birthplace, not only of the human
being, but of the original modes and types of expression which have
more or less persisted from the beginnings of human utterance to the
present time. Inner Africa, the writer maintains, was the land of
the earliest namers of things and acts, who were therefore the creators
of nouns and verbs which constituted the main stock of language
before the descent into Egypt and the dispersion, on the way to
developing the thousand dialects of the world from the one mode and
form of speech evolved at starting.
Egypt as the mouthpiece of Africa, tells us that Africa was Kafrica,
the land of the Kaf, or Kaffir; and of Af, Kaf, or Khab, which in
Egyptian signifies “ BORN OF.” The types of this birth, OUTRANGE,
or utterance, have been continued for us in the images of the Kheb
(hippopotamus), the KAF-monkey, and the Cave of the troglodytes.
The genitrix as Khebma, is the mother Kheb, and Khebma, Hebrew
oin, becomes K&m, to create ; and finally Kam, as a name of the black
people and the burning land of the south. Kheb and Kam are in¬
terchangeable names, because they bifurcate from that of Khebma, the
mother Kheb. Khepa (Eg.) is the name of the navel, because Kheb
(Kep, Kei), in the equatorial or Af lands, was the womb of the world,
and the Cwm, Chvm, Kam, Coff, or Cefn, of the QvcENS (Fins) and
the KvM-ry. In this sense Damaraland is called Dama-QHUP in the
Roots in Africa beyond Egypt. 6 oi
Namaqua language. Khep (Eg.) means to be, exist, being, generate,
create, form, transform, cause to become; Chvi (Heb.), Giv, Sanskrit,
Gothic Quiv, to live, on account of this origin. Now wc may see
how this land of Khebma, whence Kheb and Kam, was named before
^Ethiopia, Nubia, and Egypt.
Kef (Eg.) means the front, as the face, Akkadian Gab for the
front or before, and Khept, the secondary form, is the hinder-part.
These two are depicted as the face and hinder-part of the female,
who represents the Egyptian heaven. Again, in the first and second
hinder-parts of the north and west, Sabean and solar, the Khepsh
is first, and the Khept is the second of the two.
The descent from the first Kheb to the second Kep-Kep, or
Khebti, can be traced. Khept, as second, is the hind quarter;
Khebt is Lower Egypt, as the second of two; Khebt is the
underworld, the second of the two. Kheb-Kheb (Eg.) is the primi¬
tive plural, as in Kep-Kep (Nubia), and it signifies to DE.SCEND, come
down, go or fall down. In the celestial reckoning and naming, the
Great Bear above the pole was in Khep.SH the first Kheb, and
below it was in Kheb-Kheb, or Khebti.
A form of the singular Khep with the terminal sh, a water-sign, is
found in Khepsh, for the hinder thigh, and this furnishes the name of
Kvsh, or Kiish, for ^Ethiopia, or Habesh, the first land of Khept
above Egypt, and the name of the birthplace, or outlet in heaven ;
extant in the Hebrew trsn, to separate and split open, as in parturition,
and the Talmudic e'en, for COUCH —which word is also a modified form
of the Khepsh. When another sign of duplicating and naming the
second of two was discovered in the terminal T (or ti), the first Khep,
or Khepsh, became Khept (Egypt), and Kam became Kamit, another
name of Egypt. It has already been shown how the first mode
of duplicating the value of a word, or forming a plural, was simply
by repeating it. Thus a second application of the name of the Kheb,
for dwelling-place, would make it Kheb-Kheb, and this is found in
the Egyptian name of Nubia, called Kep-Kep, corresponding to
the Hebrew “ Qev-Qev,” applied to the .Ethiopians. As place, Kep-
Kep is a second form of the Kep. Kheb-Kheb for the north, as the
lower of two lands and two heavens, is extant in Polynesia, where
Hefa is the name of the spirit-world to which the dead descend.
The land of Hiva is common in the songs and stories. HlFO, with
the Fijians, is the Amentes, the place of going down, and a synonym
for below.
In some places, as at Vewa, the mouth of the underworld named
Bulu, the Bahu, or void, is called Kiba-Kiba —a mode of duplicating
which makes the word equal to Khebti, the second or dual form of
Kheb. Every island and town has its Kiba-Kiba, or cemetery, the
lower place of two, that of the second birth named from the womb as
the first; such are the KOPU, Maori, womb ; KiBO, Malagasi ; Kepp,
6o2 a Book of the Beginnings.
old Bohemian; COOPOI, Darnley Island; Tc-Kap-ana, Ombay;
COFF, Cornish, and others. This being the womb, the hmder thigh is
the Khept, as a secondary type of two. With a different terminal,
the thigh in Mutsaya is Kebel ; in Babuma, KiBELO ; in Utere^
Kebele ; and in Mbamba, Kebele. The hinder thigh, Khept, denoted
the emaning-place to the Khep of the feminine heaven that over¬
arched the earth and brought forth animal-fashion in the north, at the
outlet of the Nile.
Many forms of the first one may be traced under this name, and as
Kep (Eg.) is the hand, and Kep-ti two hands, Kabti, two arms, so
the earliest Khebt, or Egypt, is the second Kheb, which second form is
found higher up in the duplicative Kep-Kep of Nubia. Thus lan¬
guage in its type-words supplies one mode of tracing the descent from
the upper and inner country of Africa or Kafrica, into ^Ethiopia,
Nubia, and Khebt, as the lower land of two ; a duality afterwards
continued in Egypt, upper and lower.
A rabbinical geographer of the fifteenth century says it is declared
by the knowing ones, or the gnostics, that paradise is situated under
the middle line of the world where the days are of equal length.’
If equatorial Africa be the human birthplace, it is there we may
expect to find the earliest localization of the paradise and Eden of
mythology, in the country from which issues the fiver that runs
through all the land of Kush.-
It may be noticed in passing, although the subject will be considered
in a chapter on “Eden and the Fall,” that Chavilah (n^'in) is a
form of the name of the genitrix Kefa, or Chavvah, and of the words
for life itself, the bringing forth, the person and the place of bringing
forth, the act of opening to bring forth, in Egyptian and Hebrew.
Chavilah is also called the land of gold; and Nubia means the land of
gold, or Nub (Eg.) Moreover there is an African river Euphrates or
Eufrates, the chief river in Whydah, which is still revered as the sacred
stream, and a procession in honour of it is made annually. The
Egyptian name for Elysium, as the place of peace and plenty, the
heaven of the primitive man, is the Aaru, or Aalu. This written
with the accented sign shows it was the earlier Afru, and, as no
initial vowel is a primitive of speech, still earlier Kafru. Aa, Af,
Kaf, and Khab, all signify “ Born of.” The Ru is the outlet, gate,
place of emanation, the mother-mouth. Afru denotes the place born
of, and from ; the type of Elysium being feminine. Ka (Eg.), is an
inner land, and Africa, or Kafrica, is the interior land of the human
birthplace. “ Aurka” is a monumental name fora country in the
south of Egypt; this in the consonantal form is Afrka. Af and
Au have the same value, meaning the old first place,—born of; RU
indicates the outlet, and KA the interior land.
The name of Mesru can also be followed into Africa beyond Egypt.
’ 6epher Hamunoth, f. 65, C. i. .Stehelin, v. 2, p. 4. ® Gen. ii.
Roots in Africa beyond Egypt. 603
The first form of “ physical geography ” was founded on the female
figure of the woman below (earth), and the woman above (heaven) ;
and whether the representation be of the woman below, with her feet
pointing to the Great Bear, or the woman above—the Great Bear itself—
Africa, in Egyptian thought, was the womb of the world, and Egypt the
outlet to the north, the Mest-ru. In English, for example, the Mus is
the mouth answering to the Mest (Eg.), for the uterus. Muslo, in
Spanish, is the thigh. In Turkish, Mazhar is the place of manifesta¬
tion, and Mashaara in Swahili means monthly, which relates to a
primary manifestation, as in the Arabic MiZR, for red mud. MOSARI,
in the Setshuana dialect, is the name of the manifested as woman.
Mizrawam in Arabic is applied to the haunches, and in the African
Bute dialect, MUHSIR, like the Spanish Muslo, is the thigh, which
is the hieroglyphic of the Mesru, the birthplace, whether in the
heavens or in Africa. The land which drains into Lake Victoria,
for a twenty days’ journey, is named the Masai land.' Masi
(Eg.) is to bring, be tributary ; and Mes denotes the source, the
birth of a river. Mesru, or Mestru, is the emaning outlet from the
Masai land known as Mitzr, or Mitzraim.
Teb (Eg.) means the first movement in a circle ; that of Teb, a name
of Typhon, or the Bear. One of her types was the Mount Tepr, or
Thabor, at the point of commencement, as in Defrobani and Dover.
Another type of the oldest genitrix was the water-cow, and the later
cow called Tep or Teb. Now on the African Gold Coast there is a
rock named the Tabora, which is one of two great objects of adora¬
tion : the cow is the other. Both are identifiable by name with the
great mother Teb (or Typhon), the first and oldest form of the my¬
thical genitrix. The Yorubas identify a place called Ife, in the
district of Kakanda (5° E. long.; 8° N. lat.) as the seat and birth¬
place of the gods, from which the sun and moon are reborn after their
burial in the earth. Iff. is also looked upon as the human birthplace
and cradle of the race.^ This renders the Egyptian Af, born of, as
place, which as person is Iye, i.e. life, Hauve, Eve, Kepa, or Kheb,
who, as the earliest mother, was Khebma, whence KAm, Khepsh,
and KOSH. Kebeb (Eg.) is the word for source itself; the Hebrew
Chabab, to carry in the womb, from Chab (an) the place of conceal¬
ment ; and in central Africa (8° 8' S. lat. ; 23° 36' E. long.) we find
Kabebe (or Muato Yanvos), also Kupopue (lat. 2° 30' S.). The
root of this name is applied to another form of the birthplace in
Kivo, the country at the southern head of Lake Tanganika. Ac¬
cording to the native account there are thirteen tributaries to the
river Rusizi on its way to the Lake Tanganika, the last and largest
of these being the Ruanda river, which discharges its waters into
the Rusizi in the gorge of the valley near the entrance into the lake.
‘ Stanley, 7hrouj^h ihe Dark Continent , i. 165.
- Tucker, Abeokiita , p. 248.
6o4 a Book of the Beginnings.
The Rusizi was found by Livingstone and Stanley to be a feeder
of the lake, and this river, with its thirteen tributaries, rises in the
land of Kivo, south of the southern head of the lake, according to
the native report, on the south-western side of one of the mountains,
and flows down between two ranges of mountains, the Ramata on
the east, and the Chamati on the west, into the lake.i The name
of the birthplace in the form Kep, means the concealed, the hidden
place of the source ; Kebeb is the source. Kefi denotes the navel
the nipple and the uterus. Kepu signifies the mystery of the hidden
source, the flowing source; the mysterious fertilization of the Nile.
Kep is a name of the inundation of the Nile, which modifies into
Hep, or Hapi-mu, the hidden water of source. Kivo, then, is the
Egyptian name for the birthplace, the land of the hidden fountain¬
head ; the mystery of the inundation and its secret source ; and so
concealed is the emboueJntt'e of the Rusizi river as it issues stealthily
from the land of Kivo that, although Livingstone and Stanley con¬
stantly kept their binoculars searching for it, they could not see the
main channel until within 200 yards of it, and then only by watching
the fishing canoes come out.^ Kivo is an earlier form of Kheb which
is repeated in Kep-Kep for Nubia, and duplicated in Khebt, as the
name of Lower Egypt. Of course it may have been thought that Lake
Tanganika was the head of the water-system immediately connected
with the Nile, in which case the land of Kivo would be the countiy*
of the secret source of the inundation of Egypt.
The name of Khebma, the mother, Kheb, Kep, or Khep, who im¬
personated the womb of the race, is found in abraded forms as that of
the womb or belly in various of the inner African languages, as Abum,
in Bagba ; Ibum, Orungu; Ebom, Melon ; Ebum, Ngoten ; Ebam,
Bamon ; Apom, Pati ; IVUMU, Kabenda ; AVOM, Papia; VUM, in
Dsarawa ; VUMU, Kasands ; FUMU, Basunde ; FUMU, Mimbosa ;
Pfam, Balu ; Bum, Momenya; Bum, Nso; Bam, Kum;WEMO,
Pangela; IWUMU, Mpongwe; and Yafun, in Fanti. The Yin the
latter represents the K found in Kabin (Teor) for the belly or uterus.
To these names corresponds the Hebrew IBM, to be bellied, big,
great, pregnant, as the Khebma was pourtrayed. In Wemo, Pan¬
gela, we have the Wame or Womb. All these names, inclusive of
Wame and Bum, together with the Greek B<w/i09 and Hebrew noa, are
derivable from Khebm, the hippopotamus, who also represented the
hinder-part of the heaven; one of her types being the tomb in the
mounts and mounds of the Cave-men. These names identify the ori¬
ginal type of the Khebma, the CWM, QuiM, Khem (a name of Hathor,
the habitation), Xosa, Gomba ; the Hem, Ham, Home, and Am. The
reduced Kam supplies the name for woman in the African languages,
as Koomara, in Dor; Game, Bode; Kamu, in Kanuri, Munio, Nguru,
Stanley, How I Found Livingstone ,'^. 505.
- Stanley, Ib . 504.
Roots in Africa beyond Egypt. 605
and Kanem; Uma, in Dodi, and Ma, in Bassa, Debo for woman in
Fula ; Kyviquis, woman, in Hottentot; T’AlFl, woman in Bushman ;
WOPUA, woman, in Gurma, Kura, and Dizzela, and DjOF, for the
belly in Mahari, are all African, and each word is a form of the name
of the oldest African great mother.
The natives of the Soudan have the legend of Eve and her oven.
They relate that Hauve bore so many black babies that Abou the
father god said he would have no more darkies. Then she hid them
in an oven, from which they emerged black with soot. These were the
negroes.^ Eve, Hauve, Kef, Kafu, Cefn, Kivan, Kabni, Cabin, and
Oven, all meet in the name and types of the one original genitrix,
Khebma. The Cabin, the Kabni (Eg.), the Yafun woman, the
Cefn, the cave, the Kabni, as Eve’s Oven, the Cabin of the pri¬
mordial ark, the Haven, and the Heaven, had but one prototype
in nature.
Without expecting to find the PLACENTA of the mother earth, to
which her latest child was attached, we may do something to further
identify the birthplace so far as the articulate has left any record of
inarticulate man in that water-region where the human tadpole made
its transformation into a being that could go by land as well as water
and so make its way out over the world.
In the Dahoman goddess Gbwejeh, to whom are ascribed the
attributes of Minerva as goddess of wisdom, it is not difficult to
identify the ancient Khepsh, who was the living word of the Typho-
nians in Egypt. She also lives in the Egba mythology as Iye or
Hauva, another form of the negro Eve, Kefa, Khebma, or
Khepsh. The West African kingdom of Futa also bears the
name of Aft, a modified form- of Kheft, for the hinder-part west.
Aft and fut are interchangeable as in the English aft and fud for the
hinder-part. According to Cosmas Indicopleustes, who copied the
inscription from the monument of white marble erected at Adule, a
port on the Red Sea, in latitude 15°, the King Ptolemy Euergetes, the
later conqueror of ^Ethiopia and Central Africa, penetrated to the
Snowy Mountains. He described the great mountain named Kha-
KUNI, which was doubtless Mount Kenia, one of the only two snowy
mountains known in Africa. The Kha (Eg.) is the high earth, one of
the four supports of heaven ; Kheni means inland, interior. Pto¬
lemy reported that from this mountain seven chains advanced sea¬
ward and one inland towards a province named Haniot, If this
geographical formation be really extant, the seven mountain ranges
would be the early African seat of the Lady who sat on the seven
hills at Rome, Great Grimsby, or wherever there was a cluster of
seven; the eighth would complete the number of the Great Bear
and Dog-star, the eight of Am-Smen who were in the beginning, and
the cradle of Sut-Typhon and of the oldest mythology would be dis-
1 Palme, Travels in Kordo / an , p. 187.
6o6
A Book of the Beginnings.
covered in the great mountain of Kha-Kenia. The Kha is also the
adytum of the genitrix. Haniot would indicate the region of
the water-source; the Hant or Hent is the fount, the vase, the
matrix of the feminine Bringer. Kenia is also called Ndur-KENIA,
and Ntur (Eg.) means the Divine, the Goddess or the God. Also
one of the rivers that run down from the supposed seven mountain
chains into the Indian Ocean is named Sabaki, and this as Sevekh
(Eg.), Hebrew for number Seven, would denote the river of the
Seven, whether as the seven ranges or as the great mount of the Seven
Stars. The two provinces of Abyssinia, La.STA and Samen, answer
by name to the Egyptian RUSTA and Smen, the two regions found in
the Ritual.' In the provinces of Lasta and Samen rise the sources
of the last tributary of the Nile, amid mountains which attain
the altitude of 15,000 feet. The name of the RUSIZI river con¬
tains a root also found in those of the rivers MeRAZi and Mala-
gaRAZl, which are feeders of the southern sources of the Nile.
Ra.S or Ru.S (Eg.), to rise up, is the name for the south as the
place for rising up and watching, the south being the upper of the
two heavens. In the Semitic languages RAS came to mean the head,
but Ra.S Awath, Ras Asuad, and Ras Maruti, in Somali land, facing
the Indian Ocean, are not only headlands, they are southern head¬
lands, which corresponds to the meaning of Ras as in the Egyptian
triple sense. The Ruanda river flows into the RusiZI, and both into
the Tanganika.- Ruanta (Eg.) is the mouth, outlet, or gorge of a
river. The Ruanda country is full of gorges or ravines, in which the
dark tops of trees are seen. Ruanta (Eg.) is the gorge of a valley
as well as the mouth of a river. The Kagera is “broad, and deep,
and SWIFT, and its water, though dark, is clear.” Kak (Eg.) means
dark, and RUA, or RAAU, is the rapid river. Rweru, the small lake in
Karagw^, eight miles long and two and a half wide, ^ agrees with Ruru
(Eg.), a pool of water; also a mere drop ; this being in the region of
the great lakes. The natives of Ihuna Island told Stanley of a lake, a
three days’ journey round in canoes, named the Akanyaru. “ Hamid
Ibrahim said the Ni-Nawarongo river rises on the west side of the
Ufumbiro mountains, sweeps through Ruanda, and enters Akan¬
yaru, in which lake it meets the Kagera from the south ; united,
they then empty from the lake.” ^ Akhen or Khen (Eg.), is the lake,
and Aru, the river ; this would thus be named, in Egyptian, as the
river-lake.
The Kingani river was said, by the natives, to rise in a gurgling
' In discussing the origin of the Hebrew Rashith, it should have been noted
that the “ Rusta,’’ (Eg.), technically means the “Guiding Gates,” or the “Tow¬
ing-paths,” as the primitive forms ot the celestial roads and gates of entrance,
passage, and egress. To tow is synonymous with leading or conducting, and in
Egyptian imagery the sun was towed through the Ru’s, which were early forms
gates, houses, asterisms, sieus, or manzils of the heavens.
“ Stanley, i. 479. 3 Stanley. * Stanley, i. 468.
Roots in Africa beyond Egypt. 607
spring on the EASTERN face of the Ukambaka mountain. The
Bakhu (Eg.) is the birthplace in the east; the birthplace of the sun
as old as the solar chart, and the time when the spring equinox
occurred in An. Bakh means to engender, bring forth ; whence
bakhu, the birthplace. Kam (Eg.) is to create.
The Wamrima people appear to be named from the Wami river,
and Rema (Eg.) signifies the people, the natives, aborigines. The Wajiji
did not know why the Lake Tanganika was so named, unless it was
because it was so large and long canoe voyages could be made on it} In
accordance with this, Egyptian would offer a more satisfactory deri¬
vation for the name of the great lake Tanganika than any yet
proposed. Stanley found that the natives could not explain the
meaning or derivation 6f the word “ Nika.” In Egyptian Tan
signifies to extend, spread, stretch, lengthen out, fill up, Khen is the
lake, the water. Khennu also means to navigate, transport, carry ;
hence the name of the Canoe. The Khenit are the sailors as
conveyers. The Khent ideograph is composed of three vases with
two spouts, answering to the two Niles and the three great lakes.
Ka means the land or country ; also interior. Thus Tan-KHANI-KA
(Eg.) reads the vast extended navigable lake in the heart of the
country. As before cited, Hor Apollo claims that one of the three
vases of the inundation stood as symbol for the rains which prevailed
in the southern parts of .^Ethiopia, i.e. Africa. Again, Tan (Eg.)
signifies to rise up, increasingly, become vast, extended, full; and Ka
is the inner land. Neka is a type-word for power and puissance.
Also, in the African languages, water is NGl,in Nguru ; Ngi, Kanuri ;
Ngi, Kanem; Engi, Munio; Aningo, Mpongwe; Ongou, Fertit,
Engi, Mumo; INJI, Bangbay: Nki, Ngoala ; Nke, Balu ; Nke,
Bamon. These words agree with Ankhu (Eg.) for the liquid of
life. In the Malemba dialect a lake is called Eanga. In the
Kaffir languages, however, the Xosa, and others, Nika is a word
expressly used for giving, in the restricted sense of HANDING OVER,
or PASSING ON, and TRANSMITTING from one to another.^ This
would especially apply to Lake Tanganika considered as the head
of a water-system. In the same language, the Xosa, Tanga is the
thigh or place of emanation, like the Egyptian Khep, and the seed
of certain fruits, such as the pumpkin and water-melon, which is a
type of source WITHIN. So interpreted, Tanga-nika is a water-
source transmitting from within.
The Urunga people call the lake the Iemba. Iem or lUM (Eg.)
is a sea, and Ba (Eg.) is a name of water for drinking. Iem-ba
would denote a fresh-water sea. The name of Tanganika was
known to a native of Western Usue as Lake UziGE. In Egyptian
USEKH (with the variant SEKH) means to stretch and range out,
vast and broad; the modified USESH signifies the overflow or
' Stanley, Dark Continent, ii. i6. “ Davis, Dictionary, p. 143.
6o8
A Book of the Beginnings.
evacuation, and Sekha is the name for flood-time and the season of the
inundation. Lake UsiGE, in Egyptian, is the Lake of the Inundation,
and Stanley describes it as “ rising and encroaching on its shores so
fast that the dwellers on its banks are compelled to move every five
years farther inland.” ^ The overflow which he predicted has been
found to have occurred. ^ Here then, is a lake with a periodic inun¬
dation known by the same name as the flood-time in Egypt, which
was designated from the inundation of the Nile.
A communication was lately made to the Royal Geographical
Society by Mr. E. C. Hore, of Ujiji, who was the first to solve the
moot question of the Lukuga outlet of Lake Tanganika, on the long-
continued rise of the lake level which has never yet been satisfactorily
explained. A succession of extraordinarily rainy seasons, of which
we have no evidence, would not, in his opinion, accbunt for it. He
says he can bear testimony to an enormous evaporation; but how,
he asks, is it that the waters suddenly gained upon the evaporation, as
they had never done before He seems disposed to connect the
changes of - water-level with earthquake movements, and at the
date of his letter—September 15 th—he mentions that his house
was shaking with earthquake, as it had been for several days
previously. Some years ago, according to one of his Arab inform¬
ants, there occurred an extraordinary disturbance of the lake-waters,
a long line of broken water being seen, bubbling and reeking with
steam. The next morning all was quiet, but the shore was strewn
with masses of a stuff resembling bitumen.^
This opens up a vast vista of possibility; for this region may have
been in the past the seat and scene of the largest deluges on the
surface of the globe, before the beds and the sheds of the waters
had been formed as safely as they are at present. This, of all regions
beyond the land of the inundation of the Nile, should be the terrene
birthplace of the deluge imagery of mythology.
The origin of Tanganika is said on the spot to have been a small
deep well that bubbled up from the heart of the earth, and, in
consequence of the unfaithfulness of a woman who could not keep
a certain secret, the world cracked asunder down to the centre, the
fountains overflowed and filled the profound gulf of the earthquake
rent, and there was the Tanganika.* A similar story is told of the
origin of Loch Awe.
Cailleach Bheir is the Gaelic name of a rugged rock overlooking
the loch. Cailleach means the "woman of old,” who is here personified
as Bheir or Beir, the old woman who had charge of the well or
fountain on Ben Cruachan. When the sun went down, it was her
work to cover up the well by placing a lid on it. One night she fell
asleep, and forgot to make the fountain secure. In the morning there
^ Stanley, ii., 12 a Thomson’s recent report.
3 AthencEutn^]zxi. 8th, 1881. Stanley, ii. 12-15.
Roots in Africa beyond Egypt. 609
was the deluge: the fountain had overflowed and covered the plain :
Loch Awe had taken the place of man and beast. The old woman
was turned into stone. Bera is also said to have made Loch
Eck in Cowal, above Holy Loch. She is likewise known in
Ireland.^
The name as Beru (Eg.) signifies the cap, tip, roof, supreme height;
the Beru is a well. Beru also means to boil up, ebullition, well up
as in the Bore. Bu-RU (Eg.) would denote the place of the outlet;
hence the fount and flood. Loch Eck corresponds to Uka (Eg.), for
the waters of the inundation. Au and Af (Eg.), answering to Awe,
mean the old one, the one born of, who as Aft or Kefa was the
ancient mother, Cailleach Bheir.
When Stanley asked an African chief what river it was he was
voyaging down, “ The River,” w’as the reply.
“ Has it no name ? ” he asked.
“Yes; the Great River.”
“ I understand ; but you have a name, and I have a name ; your
village has a name. Have you no particular name for your river?”
(“ We spoke in bad Kikusu.”)
“It is called Ikutu Ya Kongo,—the River of Congo.”
Egyptian will yield more meaning than that. It was in the midst
of a long scries of cataracts or falls that the river was so named. The
traveller counted fifty-seven altogether. Now, in Egyptian, KilUT
means going down with the current, or shooting the cataracts, " making
the Khut” is making the shoot. Also, the Khutu are steps, the
equivalent of the cataracts. So read, this river of falls is the River
of the Steps or Cataracts. Kongo probably represents the type-word
for water, extant in Pali as Khonkha, in Tonquinese as Khungu,
and in Maori as NgONGI, which duplicates the African Ngi. Ngawha
(Mao.) denotes the water that bursts open and overflows its banks;
and Wha is to burst forth and get abroad. In Egyptian, KlIEN-
Khu would denote the interior water or lake that rises up, extends,
elongates, and runs with great rapidity.
One group of falls is called the “Falls of UkaSSA.” “U” denotes
place, and Kasha in Egyptian signifies to water, spread, and
inundate; represented in English by WASH, GuSH, and Gwash ;
in Xosa Kaffir by QWESHA ; Irish, Cas ; Arabic, GilAZio ; Circassian,
Kheeza, applied to swiftness of motion. This reminds us that
M’Gussa is a powerful Water-Spirit who has his dwelling in the lake
(Victoria Nyanza) and his priest, who lives on an island in the lake.
M’Gussa is said to wreak his vengeance on all who offend him, and
his dominion also extends over the rivers that communicate with
the lake. The Waganda would not allow Speke to throw a sounding
line into the water, lest M’Gussa should rise up in his wrath and
punish them.
* Loch Eiivc, p- SSi
VOL. II. R R
6io A Book of the Beginnings.
The Babwendd, whose territory on the Kongo is far away down
toward the Atlantic Ocean, have a typical term for a river, or the
river: it is NjARI. That is the original for the name of the NILE.
The word is formed from ARU or ARI, the river, with the definite plural
article Nai prefixed. Naiari is the Nile as the waters, not merely
a river. The j may represent the k in the earlier Karua, whence
the form Nachar or Nachal, the Nile, in ^Ethiopic. In the African
Nalu dialect, NuAL is the type-name for water.
The river Niger is also known by the native name of the QuORRA.
Karua (Eg.) means the lake as a source; and Ni, or in the full form
Nni, is the flood or inundation. It can be shown that this Ni repre¬
sents the Egyptian Nun, because in the Bight of Benin the Niger is
called the Nun or Nin, as in the word Benin. Thus the name of
Niger in full is Nun-QuORRA, and Nun-Karua (Eg.) is the flood
from the lake. BENIN in Egyptian would read, the place of the
inundation, or the flood of fresh water.
According to Livingstone, the people of RUA, on the west side of
Lake Tanganika, live in rock-excavations, and he heard that some of
these dwellings were of enormous size,* RUHA is the Egyptian
name for a stone-quarry, and it will be interesting to learn whether
the Rua Mountains have been excavated and chambered, or whether
they are remarkable for their natural caves.
In one of the most recent utterances on the subject of the Egyptian
origines, M. Renouf says,—“ It is in vain that the testimony of
philology has been invoked in evidence of the origin of the Egyptians.”
The language, he asserts, cannot be shown to be allied to any other
known language than its descendant, the Coptic. “ It is certainly
not akin to any of the known dialects either of North or of South
Africa, and the attempts which have hitherto been made towards
establishing such a kindred must be considered absolute failures.” ^
Possibly we have not set about it in the right way. What is it
we are looking for ? Sameness in grammatical structure, under the
guidance of Grimm’s Law ? Then such seeking is not likely to find
the missing affinity. When we see that in Egyptian the word is
in many instances no specialized part of speech, but potentially noun,
verb, adverb, adjective, all in one, and that what concerns us as
primary data lies far beyond the extant state of speech in Coptic,
it becomes evident that grammar can be no test of original
likeness, and the attack on the problem has to be made in flank
instead of front. As time was when the word was everything, and
distinctions had to be made by other means, words must still count
for something in evidence of origin.
The missionary Saker, who translated the Bible into one of the
African dialects, was especially impressed with the signs pointing
to a common origin for the African languages. He says of the people
^ Proceedings of Geog. Society, Nov. 8, 1869. ® Hibbert Lectures, p. 55,
Roots in Africa beyond Egypt.
6i I
amongst whom he worked on the West Coast, “They had a language,
for they could communicate with one another; but they had no books,
their tongue was not a written one. There were no means which we
could lay hold of for teaching us the language they were using.’’
So he learned it from them, and was able to re-present it to them in
a written shape. In his researches he made the discovery that this
was only a dialect form of language, and observes :—
“ The language that the people use is a language which prevails with its dialectic
differences throughout the whole of that region. I have no trouble there. There
are millions and millions of miles that I know nothing about, because the country
itself where I live is something like 2,000 miles across it, and there are 2,000 miles
more down to the south; yet in the interior districts,so far as 1 can discover, there
is one original tongue broken up into an innumerable multitude of parts. Away
in the far east a missionary sat down to learn their tongue, and committed it to
paper, and he printed a part of the Scripture. I can read his Scripture. Another
man has gone south without any reference to me, or anybody else, and has worked
there and learnt their tongue, and written a portion of the Scripture. I can read
it. And wherever our brethren have gone, they have worked quite independently
one of another, and they have shown us the result, and I can read the whole. And
my book goes into their hands. They read it; their people read it. They under¬
stand it. Now, what I have done on the coast where I have been living is only
one little thing accomplished. Other men have done a little here and a little
there, and by and by some good man will be able to take up the work and
bring all these languages together; and who can tell but that he may direct our
hearts and thoughts, and our eyes too, to the source whence comes all these broken
dialects. It may be that we shall some day discover whence they emanate. I have
sought to find it out, but I have failed. I have looked to the Amalie. It is not
there. It has nothing in common with it. Of course I could not find it in the
^thiopic, I have looked to the Coptic. It is not there. And whence comes it ?
I have sought everywhere, but I have not found. They have the tongue. It is
beautiful now. In its ruin it is beautiful. They have the tongue, and it is
expressive. It is a tongue of power.” ‘
The original langtiage at the root of these African dialects is no
more extant in the modern sense than is the primal type of man.
The first matter of speech must have consisted mainly of noun and
verb, the earliest articulators of words being mere namers of things
and acts; and even at this stage Egypt is the mouthpiece of the
Africa beyond. The following comparative list of words will at least
show the identity of naming to the extent illustrated in the Kaffir
(Xosa and Zulu) and Egyptian :—
KAFFIR.
Anga (X.), to kiss ; Angco (X.), a sweet¬
heart.
Awu (X. & Z.), interjection, expressing
admiration, how great!
Aya (X. & Z.) denotes future time.
Azi (X.), a cow.
Azi (X. & Z.), a wise man, man of great
intelligence.
Ba (X.), to be.
Bada (X.), my father.
Baba (X.), to flutter the wings as a bird.
EGYPTIAN.
Ankh, to pair, couple, clasp, squeeze.
Uah, vei 7 much, how great I
Au, future time, to be.
As, or Hesi, a cow, the Heifer-goddess.
Asi, august, venerable, great, noble.
Ba, to be, to be a soul.
Pa, the male ; PA-pA, to produce; Pepe, to
engender.
Pepe, to fly.
Freeman, Baptist Newspaper, May 3, 1878.
R R 2
6i2
A Book of the Beginnings.
KAFFIR.
15ada (X.), a plunderer, a robber.
Bakabaka (X. & Z.), the firmament above.
Bali (X. & Z.), one who reckons ; Balo
(X. & Z.), a reckoning, a number.
Baxa (X. & Z.), a fork in the branch of a
tree, or a river where two branches meet.
Beda (X.), to bleat like a he-goat.
Bedu (X.), a ring.
Befu-befu (X.), hard breathing.
Beka (X. & Z.), to pay respect and to
honour.
Beka (X. & Z.), to set down.
Beqe (Z,), war ornament, a strip of some
wild animal’s skin.
Bl (X. & Z.), badness, vileness, evil, \\icked'
ness.
Bila (X. & Z.), to boil as water, effervesce,
ferment.
Bobo (X.), a round, corpulent person, a
hole.
Buto (X. & Z.), a company of people,
soldiers, or cattle.
Buxa (X.), to sink, as in a bog,
Casa (X.), to break, crush, smash.
CiDi (X. & Z.), a lake, pond, sheet of
water.
CiMA (X. & Z.), to extinguish,
CoFA (X.), to feel, press, or squeeze with
the hand.
Copo (Z.), a comer.
CULA (X.), to sing.
Da (X,), a limit of land or country,
Dala (X. and Z.), old, as old time.
Dali (X.), one who creates or originates.
Dalo (X.), an idol.
Debe (X.), a person who is tattooed in the
face.
Debe (X. and Z.), a drinking cup or bowl.
Didi (X.), rows, as of stones set up.
Dodo (X, & Z.), a man, manhood, vir.
Duka (X.), lost to view, hidden.
Dumo (X.), fame.
Duna (X. & Z.), person in authority, a
leader, the bull.
Ewa (X.), hermaphrodite.
Ewe (X.), yes, certainly.
Faka (X.), the cow is said to "faka” when
making udder and filling it with milk.
Fanta (X.), a cleft, fissure, as in a rock.
Febe (Z.), a fornicator.
Fene (X, & Z.), a baboon.
Fezi (Z.), Cobra species of snake.
Fuba (X. & Z.), the bosom, as organ of
breath.
Funga (X. & Z.), to take an oath, to swear.
Gabu (X.), to part in two.
Gada (X.), cat.
Gagu (X. & Z.), a bold, fearless man.
Galo (Z.), a bracelet.
Gau (Z.), curve, bend, turn.
Gege (Z.), gluttony.
Gexa (X.), to sway to and fro.
Gexo (Z.), a string of beads.
Gibe (X. & Z.), a snare for game.
Gqote (X.), speed, go.
Gumbe (X.), a recess, inner chamber.
EGYPTIAN.
Bat, bad, infamous, evil, criminal.
Baakabaka, topsy turvy.
Per, to show, explain, a time-reckoning.
Peka, to divide in two.
Ba, the he-goat.
Petu, a circle.
Pef, to puff, breathe hard.
Beka, to bend and pray.
Beka, set or sit down, to squat.
Bes, skin of beast, amnlet for protection;
Pek, magic; Pekh, the lioness, kind of
dress.
BuiA, infamous, wicked, hateful, bad.
Ber, to boil, rise up, ebullition.
Beb, to be round, a hole.
PUTU, a company of the gods.
Beka, to sink down, be depressed.
Khes, to ram, pound, crush.
Kabh, water, libation, inundation.
Akhem, to extinguish.
Kefa, the hand, to lay hold, seize with the
hand ; Kua, to tighten, to compress.
Keb, a comer.
Kher, to say, speak, cry, utter.
Ta, land, soil, coimtry.
Ter, time.
Ter, to engender, make, fabricate.
Teru, a drawing, a picture.
Teb, to seal, be clean, be responsible for.
Tebu, anything to drink out of, a jug or jar.
Tat, to set up, to establish.
Tut, engenderer, procreator, father^
Teka, escape notice.
Tema, to annoimce.
Ten, to conduct, lead; Tennui or Tehani,
the conductor,
lu, dual, twin.
I A, yes, certainly.
Feka, fulness, abundance, reward.
Pant, the mythical pool.
Pepe, to ^engender.
Ben and Aan, an ape.
Peshu, to sting and bite.
Pef, breath.
Ankhu, an oath, a covenant.
Kab, to double.
Khai, a cat, T is the fern, terminal.
Kaka, to boast.
Ker, circle, zone, go round.
Kahu, comer, angle, turn.
Kaka, to eat, devour.
Khekh, balance, move to and fro.
Khekh, a collar ; Khakri, a kind of neck¬
lace.
Khabu, a cord or noose; Kef, hunt, seize.
Khet, go.
KHE.^r, a shrine, a shut place.
Roots in Africa beyond Egypt.
613
KAFFIR.
Hade (X.), a pit.
Hanga (Z.), a strong, brave man.
Hloni (X. & Z.), not to name.
Inye (X.), one.
Kaba (X. & Z.), the navel.
Kara (X.), an ear of wheat.
Kala {X. & Z.), a crab.
Kalo (Z.), a lovid cry.
Kapi (X. & Z.), a guide.
Kawu (X. & Z.), a .species of monkey.
Kita (Z.), to take by force, plunder.
Konde (Z.), a large monkey.
Konyana (X. & Z.), the young of animals.
Kova (Z.), to sit on the haunches like a dog.
Kuba (X. & Z.), a hoe, a pick.
Kuha (X. & Z.), to dig.
Kuba-bulongo (X.), a Urge beetle that
burrows in manure.
Kubi (X. & Z.), evil.
Kulumo (X. & Z.), speech.
Kwepa (Z.), strength.
Kweta (X. & Z.), a circumcised lad set
apart in a separate abode.
Lifa (X.), an inheritance.
Lisa (Z.), one who gives joy and pleasure.
Ma (X. & Z.), my mother.
Mame (Z.), my mother.
Mana (X.), to continue, persistently.
Mawo (X.), exclamation of wonder and
surprise.
Memeka (X.), to carry a child.
Menzi (X.), the Creator.
Minxa (X.), to hold fast by pressure, as a
substance between the hands.
Misa (X. & Z.), to cause to stand, set up,
establish.
Mita (X. & Z.), to become pregnant.
Monde (Z.), patience, endurance, long-
suffering, steadfast.
Moya (X. & Z.), wind, air, breath, spirit.
Munya or Munca (X. & Z.), to suck as a
child at the breast.
Na (X. & Z.), to rain.
Naka (X.), to empower a person to do a
difficult thing.
Nama (X.), to adhere, stick together.
Nanye fX.), none, not one.
Nca (X.), to stick to, .adhere together.
Noba (X.), denotes all.
Ntu (X. & Z.), human beings, persons,
relating to human kind.
Nuka (X. & Z.), to smell.
Nxiba (X.), to tie, bind, put on, to dress.
Odwa (X. & Z), alone, only.
Oka (Z.), to search by fire.
Pefu (X.), breath.
Peki (X. & Z.), a cook.
Pepo (X.), a gentle breeze, a light gust.
Peta (X.), a bow.
Peta (X. & Z ), to bind round, make a hem,
rim, or border,
PUPUMA (X. & Z.), to well and bubble up,
to overflow,
PuTA (X. & Z.), to fail and die away.
Qabana (X.), to form companionship, fra¬
ternize.
Qadi (X. & Z.), the chief beam of a house
EGYPTIAN.
Aat, the Hades, the pit.
Ank, I, the king of men.
Ren, to name ; Nu, not, no, without.
Un, one.
Khepa, the navel.
Khepi, harvest.
FCra, cl.iw.
Kher, cry.
Kapi or Ap, the guide.
Kaf or Kau, a monkey.
Khet khet, to attack and overthrow.
Kant, a large long-tailed monkey.
Khennu, the child, the young one.
Kefa, the hinder part; IIefa, to squat.
Kheb, hoe or plough.
Hapi (earlier Kapi), called the digger.
Khep, the beetle that covers its eggs with
dung.
Kheft, evil.
Kheru, speech.
Kefa, force, puissance, might.
Khet, to seal and shut up ; Khati, cut.
Repa, the heir-apparent.
Resh, joy.
Ma, mother.
Mama, to bear, as the mother.
Men, to be fixed, be firm.
Mahu, wonder,
Ma.ma, to bear a child.
Menkha, to create.
Menkiia, pottery, to create, form, fabricate.
Mes, to engender, generation; Mest, the
sole of the foot.
Mut, the pregnant mother.
Men, to remain firm and fixed, constantly.
Ma, wind, vapour, breath, spirit,
Menka, nurse, child-suckling.
Na, water, to descend.
Naka, power, be powerful.
Nam, to join, accompany, go together.
Nen, no, not, none.
Ank, pair, clasp, squeeze, covenant.
Neb, all.
Net, being, existing; Net-sen, they.
Ankh, r.osegay, living flowers.
Unkh, strap, dress, put on, bind on.
Uta, alone, solitary.
Akha, fire.
Pefu, breath.
Pes or Pekh, to cook,
Paif, wind, gust.
Put, a bow.
Put, a circle.
Beb, to swell up, bubble, and exhale ; Baba,
to flow.
Fet, to fail; Fetk, to exterminate.
ICabt, a family.
Kauti, to build ; Kat, built.
6 i 4
A Book of the Beginnings.
KAFFIR.
Qamba (Z.), to invent and devise.
Qele (Z.), a circlet.
Qoma (X.), to serve up meat in the native
manner.
Qoqoqo (X. & Z.), windpipe.
Qubu (X.&Z.), swelling, any protuberance
of body.
Qula (X.), a well of water.
Rauza (Z.), to exalt.
Rwi (X.), to go rapidly, as a shooting star.
Sa or So (X.), to dawn, morning.
Sanuse (X. & Z.), an enchanter, a sorcerer,
one who supplies charms.
Satyana (X. & Z.), little children.
Senga (X. & Z.), to milk a cow or any
other animal.
SiNDisi (X.), a saviour ; SiNOiso (X. & Z.),
salvation.
SiTA (X. & Z.), to shade.
SONTA (Z.), to twist a rope, to .spin a cord.
Su (X. & Z.), belly, womb.
Sumo (X.), fable, fairy tale, myth.
Ta (X. & Z ), corn.
Taba (X. & Z.), mount.'iin.
Tati (X. & Z.), a ve:y durable wood.
Teiie (Z.), fat of animals.
Teta (X.), to speak, utter, speech, be the
speaker ; Teti (X.), a speaker.
Teza (X.), to gather and bind wood up into
faggots to carry on the head.
Thawe (X.), one of high birth.
Tixo (X.), god.
Tovoti (Z.), temples of the head.
Tsha (X. & Z.), new, youth, freshness,
applied to the new moon, new year, &c.
Tshaba (X. & Z.), an enemy, desolator,
destroyer.
Tsomi (X ), fable, fiction.
Tumu-tumu (Z.), a large assemblage of
huts.
Tupa (X. & Z.), the thumb.
Tuta (X. & Z.), to carry.
Tuta (X.) an ancestral spirit.
UwA, hermaphrodite.
Vato (X. & Z.), dress, cover, clothing.
Xatula (X.), to make marks or prints.
Xega (Z.), be infirm and declining ; Xego
(X.), the feebleness of old age, the old
man.
EGYPTIAN.
Kem, to invent, discover.
Ker, zone, circle.
Kamh, joint of meat.
Khekh, windpipe, throat, gullet.
Kab, increase ; Kheb, give birth to, be
pregnant, the Great Mother.
Karaa, lake, pond, or welling water.
Res, to raise up.
Raau, swift-going, come near.
Su, day.
San, to charm; Shannu, a diviner.
Set, the child.
Senka, to suck and suckle.
San, to save.
Shut, shade.
Senta, to found (determinative, a twisted
roi>«)-
.Sa, belly.
Sem, myths.
Ta, com.
Teu, the hill, top, height.
Teta, eternal
Tep, fat.
Tet, to speak, speech, tongue, utterance,
the speaker personified.
Tes, to tie up, coil round, a tied-up roll,
elevate, transport.
Ta, throne, chief; Tata, princes, heads,
ministers.
Tekii, name of a god.
Teb, temples of the head.
Sha denotes all forms of the first, the new,
commencement.
Shefi, teiror, terrifying, demonial, malevo¬
lent.
Sam, myth, similitude.
Tema, a village, city, district.
Tebau, the fingers.
Tut, to carry.
Tut, image of the dead,
lu, of a dual nature.
Uat, colouring matter, plants, rags, wraps.
Khetu, seal-ring.
Keh-keh, the old man bent with age.
These words have been quoted without the prefixes that denote
the parts of speech to which the words belong in forming the Xosa
language. The words are the same in Egyptian where the Kaffir
prefixes have been shed, and the language has been constructed on
other lines of development. Here we find in the Click stage of
language that speech and the personified speaker are the same by
name as on the monuments, where Taht has become a mythological
divinity, the male moon-god. The magistrate and advocate are there
under the same names. The very durable tree, Tata, the sneezewood
of the colonists, has the identical title of the Egyptian Eternal.
Tuta, the genius, and the ancestral spirit are represented by the
Roots in Africa beyond Egypt. 615
mummy image or genius, called the Tutu. Tut (Eg.) signifies to
unite, to engender, to establish a covenant; and Tatana (X. K.), to
establish a covenant, take one another according to a sacred rite, as
in marriage. Lastly, the root of all these variants is expressed by a
“ T-T,” the very sound assigned to the Kaf Cynocephalus as his
especial contribution to the language of Clicks. He is the Clicking
Kaf, who preceded the Clicking Kaffir, and on the Egyptian monu¬
ments he is a type of Taht and An, both of whom represent speech,
to speak, and the speaker in person.
This illustrates one of two things ; either these words went back
from the Egyptian stage to take on the prefixes and include the
Clicks, or else the Egyptian has shed both Clicks and prefixes. No
evolutionist can doubt that the Clicks denote the earlier stage of
language; and the inference is inevitable that the language in which
the speaker has risen from the type of the Kaf monkey to the status
of a god ; the ancestral spirit is typified by the mummy figure, and
Taht has become the divine advocate and saviour, must have advanced
from the Kaffir condition. Other instances of this visible develop¬
ment abound. “ Xoxa” denotes a general and confused conversa¬
tion, talking together, Kaffir conversation. XoxA is the name of the
frog, which, says W. Davis,i is onomatopoetic, and refers to the
sound of “ Xo-Xo,” as that which represents the confused noise of
many persons speaking all at once. In the Click condition of
language, Onomatopoieia has a real meaning, and in such sounds
as “ Xo-Xo,” or “ Ka-Ka,” the frog undoubtedly may have named
itself. In Egyptian, “ Ka-Ka ” denotes calling and crying as do the
frogs. In Basunde, the frog’s “Xo-Xo” becomes “ HUICU,” as the
name of the frog. In Egypt the frog has attained the status of
Mistress HUKU (or Heka), the frog-headed goddess, consort of Num,
the lord of the Inundation and king of frogs. HUKU and Huka are
modified forms of Xo-Xo or Ka-Ka. Uka wears down to Ka, for
the frog’s name; and Ka means to cry, call, say. The frog was the
caller and crier, and the self-given name was adopted as a type-
word for saying and conversing, especially of manifold and therefore
frog-like conversation.
It may be noticed, in passing, that the Sanskrit name of the frog,
Bheka, is the Egyptian Heka, with a prefix answering to the
Egyptian article The. Thus Bheka in the one language is the
Heka from the other. In a Sanskrit story, Bheki, the frog, became
a beautiful girl, and one day she was discovered by the king sitting
beside the well. He asked her to marry him. She consented ; but
warned him against his ever letting her see a drop of water. The king
promised that she never should. But one day, when thirsty, she
asked the king for some, and he, forgetful of the conditions, gave
her water to drink ; whereupon Bheki disappeared. Egypt will tell
^ Dictionary of the Kajfir Langiiaj^e, p. 246.
6 i6
A Book of the Beginnings.
us who the king was, for a title of Num is “King of Frogs.” His
consort was Heka, or, as the frog, P-HEKA. The frog was a type of
transformation, as the water-born and breather on the land. Num,
king of the frogs, has two characters : in one, as Khnef, he is lord
of breath in the firmament above. In the other, as Num, he is lord
of the waters. Heka was his mistress in the deep, his water domain.
Out of the waters Heka changed characters with the beautiful Seti,
the Sunbeam. In that phase the king found her sitting beside the
well. But when Khnef-Ra (the sun) goes down his consort is Heka,
the frog, because of the passage of the waters in the north by night,
and the beautiful Seti, wearer of the white crown, disappears as the
frog in the deep.^ This will explain how it is that the story of Bheki,
the sun-frog which squats on the water, has been found in Africa,
among the natives of Natal.
The evidence of faeryology tends to show that the frog was a
lunar type. In a Russian story the fairy bride of the Prince Ivan is
a frog that transforms into a lovely woman. When the prince finds
her frog-skin empty he burns it. His wife on coming back from the
ball seeks for it in vain. “ Prince Ivan,” she cries, “ thou hast not
waited long enough. Farewell! Seek me beyond twenty-seven
lands in the thirtieth kingdom.” The numbers identify the luni-solar
myth. Twenty-seven is the proper number of days during which the
moon was reckoned visible, and the three days before it rose again
completed the luni-solar month of thirty days, and there is a new
conjunction of the sun and moon. In another version the burning
of the frog-skin is followed by the flight of the Beauty, who has to be
sought for “ beyond thrice nine lands in the thrice tenth kingdom, in
the home of Koshchei the deathless.”
In another Russian variant of the storj’^ the princess whose fairy
skin has been destroyed, has to be sought in the seventh kingdom.
That is, the one beyond the six periods of five days each, into which
the luni-solar month was divided. The seventh would be the first
stage of another new moon. A Turkish story describes the beautiful
woman who becomes a frog, and says her “ face when she looked that
way was like the moon, when she looked thisw^y it was like the sun,”
showing the imagerj’’ to be luni-solar, or the exact representation of
Num’s two consorts who are interchangeable as Heka the frog¬
headed, and Seti, the sunbeam ; the one being his wife by day: the
other by night.
In the Zulu tale the frog is represented as swallowing the princess
to carry her safely home,® which agrees with the transformation into
the frog, or Seti passing into Heka as the consort of Num in the
waters. But we must identify a few more of the African “ roots ”
which were developed in Egypt, and are scattered throughout the
world.
' Chips, Max Muller, v. ii. 251.
Callaway, Zulu Tales, p. 241.
Roots in Africa revond Egypt. 617
The Nam in the African Kiamba is a goat. In Egypt the
goat-headed god is NUM. Nome, in Bidsogo, is a serpent, and Num
the divinity wears the serpent as one of his types. Num represents
the sun of the waters, one of who.se types was the crocodile ; and in
Dsuku, the alligator is Nime. The monkey, which is named Kefu
in Krebo, Kebe in Kra, and Efie in,the Anfue language, is Kafi
in Egyptian as the cynocephalic type of the god Shu, and the later
Hapi a Geni of the four quarters.
Nebo, in Ekamtulufu is heaven. In Egyptian, Nupe is the lady
of heaven, or heaven depicted in the female form, the typical heaven
that supplied the drink of life as Nupe, and the breath as Neft. The
Efam is a cow in Akurakura, and in Egyptian Afam is the beast,
but the original beast is the Water-cow or hippopotamus, Khebma, who
is a goddess in Egypt and a divine type. The Sun in Gafat is named
Cheber, and in Egyptian, KiiEPR is the Beetle-headed solar god.
Ker (Eg.) is the claw, and Ker-Ker means to seize, embrace,
lay hold, especially to seize with the claw ; Ker-Ker is literally to
claw with the claw, or claw-claw. This expresses what the scorpion
does; and the scorpion is named Kere-Kere in Eki and Owaro; KlRE-
Kire in Yagba ; Akar-Kere, Dsebu, Ife, Egba, and Ota; Akekere,
Idsesa ; IKEKURU, Okuloma ; Kekire, Hwida and Basa ; WakuRE,
Padsade ; Greaswe, Dewoi; Kele-Kele, Dsumu; Kialea, Kiamba;
Kulis, Timne and Bulom; Yare in the Pulo group, and Kal, Kel,
WUR, and El in other dialect forms. The scorpion goddess, who
seizes and holds the Apophis serpent, is named Serka, worn down
from Kerka, and the full form is only found in the Ker-Ker of the
scorpion which seizes with its fore-claws and stings with the hinder
one, and was consequently named Kere-Kere or Claw-Claw.
Here are five divinities, NUM, Shu, Khebm, Khepr, and Serk,
identified with their types by name in inner Africa.
The bee is Keme in Baga and other African dialects. In Egypt
it is made an ideograph of Kam and Kheb. The boy or son is
designated Tobo in Udso ; DiUBE in Kru, and Devi in Adampe.
He is named after Tef, Tep, or Typhon, the old first mother before
the fatherhood was known. This fact is distinguished in Egyptian
where Tefu has become the name for an orphan or the fatherless
child. When the father is individualized it is as the Atef, and this
name is assigned to the double crown of the fatherhood.
Tut, in Egyptian, is the male member; Tut is the engenderer,
procreator, or father; and Tata is a type-name for the father in some
thirty or forty other African languages. This Tut was a type of the
Eternal as the re-erector and establisher of the mummy. Papa (Eg.),
to produce, supplies forty languages with the name of the father, as
Papa or Baba.^ The producer under this name, as before shown, was
originally the mother, the breather and quickener of life.
^ Chiefly found in the Polyc^lottn Afn'ratm, Koelle.
6i8
A Book of the Beginnings.
Bukeem, in Bola, is the palm-tree, the plural being Munkeem ;
Bukiam in Sarar, with the plural Munkiam ; Bekiame in Pepel,
with the plural Menkiam. Now Buk is the Egyptian name for palm-
wine; and Menkam is some kind or quajttity of wine.^ Am (Eg.)
means the tree, to give, or find ; and BUK-AM would denote the tree
which yielded the palm-wine, called the toddy-palm. BuK (Eg.) is
to fecundate, engender, inspirit* and as such it passed into the name
of Bacchus, for the spirit of fermentation and wine.
In the African Gbe language Fire is Nasuru ; and in Egyptian
Nasru is not only Fire and Flame, the word becomes the type-name
for the fiery Phlegethon of the Hades, where the consuming Sun of
a land which had a soil of fire and a breath of flame, first suggested a
hell of heat in that region of the underworld in which the Black Sun
(later Red Sun) first impersonated the great Judge of the dead.
The star in Hebrew is Kokab ; Arabic, Kaukab ; Egyptian,
Kiiabsu. But these are abraded forms of a duplicated Kab. Seb
is a star; this was the earlier Kheb or Khab. Khab also signifies
shade or eclipse, and this is determined by the star. Thus shade
and star are both Khab ; these being the two truths of night—the
light-and-shade—which are also illustrated by the feather of Shu
(light-and-shade). The star then is Kabkab as the light in the dark,
and in the African Mahari, Kab-Kob is the name of the star; this
is the duplicated form in full.
In Egyptian MA is a type-name for the beast. The accented
k (eagle sign) is a worn-down Fa, so that the word is really “Mfa,”
and this recovers an African type-name of the beast or animal.
The goat is named Mfi in Nalu ; Mvi in Param and Bamom ;
Mbi, Isoama ; Mpi, Pati ; Mpie, Abadsa; Mbom, Orungu. The
cow is Mfau in Papiah ; Mfon, Udomi ; Mfou, Eafen, Pati, Kum,
Bagba, Bamom, Param, Bayon, Mbofon, and Ekamtulufu; Mpon,
in Nki, Mfut and Konguan. The Mbame in Wolof is the hog; the
Mupun in Tumu, a ram. “The Beast” was a type-name before the
animal was otherwise distinguished, and in many African languages
the typical beast is the dog, which is Mumvo in Papiah; MVO,
Param; Mfo, Dsarawa ; Mvi, Tuma; Mfa, Murundo ; Mfa, Babuma;
Mpfa, Ntere; Mbue, Baseki; Mpua, Melon; Mpoa, Nhalmoe; Mboa,
Muntu and Kisama; Ombua, Pangela; Mboa, Basunde, Nyombe,
Kasands, Ngoten, Kabenda, Mimbosa, Bumbete; and Mu in Konguan.
The typical beast appears under this name as Mmaft or Maft, the
lynx, with the determinative of Sut-Typhon. Also, with the lion as
determinative, and in the worn-down form Maau or Mau, the name
is chiefly applied to the lion, leopard, panther, or cat, the ideographs
of Shu and Tefnut or Pasht. The Dog, and Baba, the beast (the hippo¬
potamus), were to a great extent superseded, these being the images
of Sut-Typhon, and of the chaos which preceded the lifting of the
' Deni. ii. 129.
Roots in Africa beyond Egypt. 619
firmament by Shu, and the migration from the celestial Egypt. The
older the types, the more do they become inner African. This Mf was
almost worn out in Egyptian, but survived in the Hebrew id, and here
it is in full force. Not only with one M, for the goat also in N’goala
is Momfu ; Mampi in Pati, and Membi in Bagba, where we find
the double M expressed by the sound of Mim for M, which is still
apparent in the hieroglyphic Mm or M for with ; Mm having been the
ideographic value. Thus we find that Mmau,^ the beast, is an
earlier form of Ma, and with the F instead of the accented A, this
is identical with the N’goala Momfu, and Pati Mampi. The ideo¬
graphic Mm which preceded the phonetic M is extant in the Welsh
Mam for the mother, and in the African Darrunga Mimi for the
woman, Malemba and Embomma Mama, for the mother. In Egyp¬
tian the mother is Mu, and may be expressed by the phonetic M which
was the earlier Mim. The Hebrevvinames of letters like Mim and Nun
are ideographic ; this the hieroglyphics prove, and these inner African
words are likewise in the ideographic stage.^ The working of the
principle of repetition is not limited to the reduplication of the
same sounds. Kaf, for example, the hand, deposits KA, FA, and A ;
fa and a also signifying the hand. This accounts for the interchange
of GH and F in English; both of which meet in the one word
“ LAUGHTER,” where the GH has the F sound. The ideographs take
the student into a domain of derivation never yet penetrated, not only
by the current school of philologists, but by any writer on language.
The Sisterhood, so to say, of Egyptian, Akkadian, Maori, Hebrew,
and English may no longer be seen in syntax or grammar, or be
traceable by means of Grimm’s Law, and yet the common African
Motherhood may be visible in what is here termed the typology.
Manka is the type-name for woman, in Udom, Mbofon, and
Ekamtulufu ; MUKA, Wakamba ; MOKAS, Babuma ; MOKAS, Ntere ;
Macha, Gonga; Machoa, Woratta; MUKETU, Kasange; Manyi,
in Makua, and Meya, Nda. In Egyptian Menkat, MAka, Menka,
and Mena are the equivalent names for the typical nurse, the wet-
nurse of the child, the lady of the vases and therefore the vase-
maker, the potteress and creatoress of many mythologies. The name
of the Irish Macha —Akkadian Nin-MUK; Sanskrit and Greek
Maya, and Egyptian MenA and MA—simply denotes the Woman in
* Birch, Diet. p. 424.
* Here is another example of the ideographic stage passing into the phonetic. The
hieroglyphic sign of the Inundation is both a Khent and a Fent. The Finns
call themselves Qvains, and this name modifies into Quains and Finns, because
the ideographic Kf deposits a phonetic K and F. So the Ape is Kafi (Eg.), and
Aan from an original Kfn which will answer for Kaf, Kan, Fan, Pan, Ban,
Aan, and An, including the types of Sut, Shu, Pan, and the lunar An. This
primate is found in Kaften (Eg.), for the monkey. The Kaftens, Kafns, or
Qvains are those who derive from the female Kaf (Kaft), the ape-type of the
ancient genitrix, known to the Finns as Kivutar, Egyptian Khept, and British
620
A Book of the Beginnings.
the Kaffir languages of the Gabun. These ar(j what the present
writer looks upon as the Egyptian roots in Africa beyond, where we
can trace by name the natural origines of the types which became
symbolical in the hieroglyphics.
To denote the mother, says Hor-Apollo, the Egyptians delineate
a Vulture, and they signify the mother by it, because in this race of
creatures there is no male, Gigmintur autem hum in modum. Cum
amore concipiendi vidtur exarserit, vulvam ad Boream aperiens, ab eo
velut compriinitur per dies quinque, during which time she partakes
neither of food nor drink, being too intent upon procreation.^ Which
means that the vulture, the hieroglyphic type of Maternity, royal or
divine, was the symbol of the genitrix as the virgin mother, from
whom men reckoned their descent in the early times as the sole
progenitor. This representation was imitated in the Egyptian tombs
by the small aperture opening towards the north, from whence, accord¬
ing to African ideas, came the breath of life which re-begot the
god or soul in the womb of the tomb for the second life. The name
of the vulture, in addition to its denoting Mu, the mother, is Narau.
This is extant in the English NORIE, to nourish or nurse; Maori
Ngare, for the family and blood relations; Hebrew “lyj for the
young and to bear; Albanian, Nieri ; Zend, NAlRl, and Sanskrit,
Nari ; Inor (Peel River, Australia), INAR (Wiradurei), and INUR
(Wellington), for the woman. This is the type-word for the name of
woman in various groups of African languages, as Nyoru in Adampi ;
Nyire in Grebo ; Nyiro in Gbe ; NYEROin Dewoi; Ngerem, Budu-
mah; Unali, Biafada. The Yoruba Alo for woman probably shows
an abraded form, as in the Kouri dialects, Kaure and Legba, Nyoro
means the head, and woman was not only the first head, but the
Narau (Eg.), vulture, is also represented by the sign of the vulture’s
head. Alo is the woman, and Abalo the man ; the plural for a
Kouri population being Ncbalo, and Neb (Eg.) means all, composed
of both sexes.
Here we find the hieroglyphic type, the ideograph of the mother¬
hood, both royal and divine in Egypt, which has gone to the other
side of the world, extant by name in Upper Africa as the type-name
for Woman.
In Wolof and Galla, Dug signifies the truth ; in Egyptian Tekh is
the moon-god, the measurer, calculator, and reckoner of truth,
and the Tekh is the needle of the balance of truth. One of the
hieroglyphic M’s or Em’s is the sickle, the sign of cutting. From
this may be traced the Welsh Amaeth, for the husband-man)
English Math, a mowing ; the Latin Emeto, to reap, and Greek
Ametos, a reaping. This has the earlier form of Hamtu, the
sickle, in the Galla language, and Emata in Meto ; Omata in
Matatan, for the farm. Ma-AUT (Eg.) is the stalk, and the word
Roots in Africa ueyond Egypt. 621
contains the meaning of that which is cut with the sickle. Still earlier
Kamadi (Galla) denotes corn, grain, wheat. Amt (Eg.), the abraded
Kamadi, is a name for food, and a peculiar kind of bread, called
Amtmu, or food of the dead.
The Maziko in the African Swahili is a burial-place. In Egyptian
the Meska, founded on the tomb, was the eschatological place of
re-birth for the mummied dead.
Such “ types,” whether in words, customs, things, or personifications,
are the root-matters and objects of the present quest. For example,
in a paper recently read on the “ different stages in the development
of music in prehistoric times,” the author, Mr. Rowbotham, showed
that although the varieties of musical instruments might be countless,
yet they are all reducible under three distinct types : i. The drum
type ; 2. The pipe type ; 3. The lyre type. And these three types
are representative of three distinct stages of development through
which prehistoric music passed. Moreover, the stages occur in the
order named; that is to say, the first stage in the development of
instrumental music was the drum stage, in which drums and drums
alone were used by men ; the second stage was the pipe stage, in
which pipes as well as drums were used ; the third stage was the lyre
stage, in which stringed instruments were added to the stock. The
three stages answer respectively to rhythm, melody, and harmony.
And as in the geological history of the globe the chalk is never found
below the oolite nor the oolite below the coal, so in the musical
history of mankind the lyre stage is never found to precede the pipe
stage, nor the pipe stage to precede the drum stage. Now the drum
in Egyptian is Teb, and the TUPAR is a tabor or tambourine. TuP
means first; AR, to make, and Tupar reads in accordance with facts,
the first made; the primary type. The drum then bears the name of
the genitrix Tef, Tep, or Typhon, who in her secondary phase carried
the tambourine as Hathor. The son of Typhon, Sut, Suti or Sebti
(in full) gives the name to the oblique flute, named the SebT and the
MmU. This Mmu and Sek to play upon, yields the name for music,
thus identified with playing the flute. Sebti or Suti (S-I-2) has the value
of number seven, and the octave really consists of seven notes, the
eighth being a repetition of the first. Now the races of Central
Africa include all three of these musical types beyond which music
has not yet gone. The primitive original of the Egyptian harp to be
seen in the Harpers’ or Bruce’s tomb, is extant as the guitar of
Uganda.^ This process of identifying the African origineswith Egypt
as their supreme interpreter might be continued until volumes were
filled. But we have not yet done with “words.”
The following list, which does not contain one-half of my own
collection, is taken from various African dialects on the authority of
Koelle, Bleek, Norris, Tuckey, Burton, and others.
* See fig. 9, vol. i. p. 413, of Through the Dark Co 7 itinent,
622
A Book of the Beginnings.
GENERAL.
Aban (Fanti), a fort.
Auoaun (Asante), doorway; Opun (Fanti),
a door.
Achara, (Ibu), hay.
Afa (Doai, N’godsin); IPEHE (Puka), sun ;
A FA (Yasgua), God.
Afahe (Fanti), a feast.
Aguba (Biafada), war.
Agwe (Ako), a field.
Ahom (Ibu), skin.
Amate (Galla), embrace.
Ame (Bambarra), to understand ; Hime
(Galla), to interpret; Hhama (Wolof), to
know,
Apata (Mbofia), the thigh.
Akaha (Bulanda), Eure (Akui and Egba),
Eru (Isoama), Eri (Abadsa), Ere (Aro),
Okiri (Mbofia), goat.
Aria (Swahili), a following or faction;
IIerrea (Galla), an associate.
Ashiri (Fanti), beads.
Asige (Anfue), an earring ; Asika (Puka),
chain-fetters ; Zaka (Basunde), bracelet.
Ata (Adampe), Ita (Yagba and Idsesa),
Itaa (Aku), Ito (Yoruba), Eti (Dsumu
and Egba), Eta (Anfue), the thighs.
Atah (Boritsu) Atua (Asante), Kete (Lan-
doro), oats ; Ketei (Gbandi), guinea com.
Atati (Yau), father; Tata or Tutu
(Nyamwezi), father.
Baer I (Goburu), oats.
Basa (Z. Kaf.), to kindle as fire.
Baso (Z. Kaf.), woman’s word for fire.
Bes (Dsarawa), fire.
Besi (Toronka, Mandingo, Dsalunka, Kan-
kanka), a charm, talisman, or gree-grce ;
Se (Mano), a gree-gree or charm ; Saia
(N’godsin), earring; Za (Boko), a brace¬
let.
Bir (Fanti), pluck.
Bur ^WoloQ, a king.
Daba (Baga) Dsalunka, Kankanka, Bam¬
barra) Dabo (Mandingo,Kabunga), Debao
(Diwala), a hoe.
Dagla (Galla), cross.
Dan (Mandingo, Kabunga, Toronka, Dsal¬
unka, Kankanka, Vei, Kono, Bambarra),
No. lo; Don (Afudu), No. lo.
Debo (Mfut), heaven; Dioba (Baseke),
heaven ; Doba (Diwala), heaven.
Devi (Adampe), a boy; Tobo (Udso), a
boy, a son ; DiUBE (Kru), a child.
Din (Banyun), God; Uten (Anan), the
sun.
Dips (Mano), a bull; Dufe (Wolof), fat.
Dug (Wolof), Duga (Galla), truth.
Dugum (Bode), Degem (N’godsin), Degam
(Doai), the king.
Duku (Ashanti), Dukko (Galla), a veil.
Duku (Galla), flour.
E (Setshuana), yes; Evi (Yoruba), yes ;
Ye-u (Watutu), yes; Ouaa (Yalif), yes.
Eboda (Bini), gree-gree, or charm ; Eboto
(Melon), bracelet; Ifod (Anan), gree-
gree.
Efa (N’goala), Ovie (Sobo), a king.
Efam (Akurakura), a cow.
EGYPTIAN.
Abn, a wall, a fortress.
Uban, opening of heaven or of Neith at
sunrise.
Khersh, truss of hay.
Af, the sun of the underworld.
Afa, to be filled, satisfied ; Ab, a feast.
Ukp, destruction.
Uakh, a meadov/; Akha, green, verdure.
Am, .skin.
A MAT, pet.
Am or Kem, to find, discover, interpret, be
an expert.
Khept, hinder thigh.
Kaari and AuR, goat.
Ari, companions.
Ashr, tree of life, with seed-pod.
UsKii, a jewelled collar; Shaka, earring.
Aat, an abraded form of Khept, the hinder
thigh.
Khat, a crop; Att, grain.
Atta, father, priest; Tut, the engendered
Per, grain
Besa, warmth, candle, jet, blaze, dilate.
Besa, an amulet, protection; Sa, collar;
Sa, an amulet or charm.
Ber, to boil up, be ebullient.
Buru, height of supremacy.
Tef, a hoe.
Tek, cross.
Ten, weight of ten Kat; Ten, sign of two
hands ; Tent, a tithe.
Tep, heaven.
Tefn, an orphan.
Aten, the youthful sun-god of the disk.
Tepa, a fat ox.
Tekh, a measurer and reckoner of truth;
the needle of the balance of truth.
Khem, to be master, have power, force,
authority. Tekhem, a god.
Tekau, to hide, see unseen.
Tekau, flour.
Ia, yes.
Abtu, the likeness, with mummy-type.
Khef, a title; ap, head, chief, god.
Afam, a beast; Khabm, water-cow.
Roots in Africa beyond Egypt.
623
GENERAL.
Egode (Adampe), Ogodue (Anfue), Ogodu
(Isiele), Ekuta (VVun and Bidsogo),
WuKATA (Bola), the loincloth.
Em (Aro, Ibu, and Isoania), a cow.
Ename (Orungu), Eneme (Ekamtulufu and
Mbofon), Gema (N’godsin), Namere
(Tiwi), the thigh.
Ese (Hwida), Ozi (Koro), Owase (Mh-
rundo), Eso (Kaure), Eze (Main), God;
OzAi (Ife), Ozoi (Ondo), a fetish image;
Eso (N’ki), Esui (Alege), Uosi (Kouri),
sun.
Eya (Ako), ox.
Eyo (Ako), Ewa (Nupe, Goali, and Ebe),
Ohua or IWA (Basa), a serpent.
Fatu (Haussa), a cat; Boude (Malemba),
Boode (Embomma) the cat.
Fedu (Karak.are), No. 4. FuDU (Bode,
Doai, Haus>a, Kano, N’godsin), No. 4.
Fodu (Kadzina), No. 4.
Fira (Galla), family, ofTspring.
Furu (Biafada), fire.
Galb (Beran and Adirar), a'bracelet.
Gifti (Gallo), a mistress.
Gireyo (Mano), greedy.
Glipo (Bassa), Grepo (Dewoi), God.
Gudi (Swahili), dock for ships.
Guseba (Bode), chain-fetters for the neck.
GwETE(Fanti), silver ; Kudee (Mandingo),
silver.
Hanga (Basunde), chain-fetters; Yinga
(Z. Kaff.), necklace of coloured beads;
Ingu (Ako), beads; Kunk (Dselana),
bracelet.
Hart (Adirar, Beran), a farm.
Hate (Galla), to steal.
Hatte (Galla), to rob.
Hesabu (Swahili), an account, reckoning.
Himama (Nyassa), mother.
Holen (Kisi), the eye.
Hu (Wydah), Hou (Buduma), God.
Huku (Basunde), a frog.
Iah (Pessa), Ie (Susu), Ya (Gbese), Yi
(Mano), water.
Ige (Afudu), fire.
Igen (Akurakura), palm oil.
Ikum (Fanti), Okum (Boritsu), a fetish
image.
Iri (Isiele), Yuar (Penin), Iri (Ibu), KuR
(Boritsu), Hiru (Kaure), No, 10.
Kabdo (Galla), pincers, tongs.
Keasfi (Kadzina), small-pox.
Kelea (M’bamba), an idol divinity.
Keme (Baga), Kumu (Vei), Kumi (Kise>
kise), the bee.
Kinoo (Swahili), a whetstone.
Kiro (Sagara, Gogo, Nyambu, Ganda),
night.
Kitu (Swahili), a thing, a tangible thing.
Kor (Landoma), KuRi (Dewoi), Gerra
(Galla), Ekuro (Bini), Iyare (Tiwi,
Kers, and Beran), the belly.
Kristo (Pepel), an idol or fetish.
Kuade (Banyun), fire.
Kura (Haussa), a beast ; Arai (Banyun), a
cow ; Horri (Galla), cattle.
Leki (Galla), rule.
EGYPTIAN.
Khut, to enfold and conceal.
Ah or A HI, cow.
He.m, the seat, hind part, the ham ; Nkmtt,
legs.
As, a statue, the great, august, worshipful.
Aua, steer.
Hefa, snake, viper, serpent.
Peht, or Buto, cat-headed goddess.
Fetu, No. 4, the four comers or quarters.
Per, seed.
Afr, fire.
Kherp, a first form, or model figure.
Kheft, great mother.
Ker, claw, seize hold.
Kherp, the firsl, principal, his majesty.
Khet, a port.
Kes, to envelope with bands.
Huta, silver.
Ank, to clasp; the Ankh, a noose, tie,
cross, and circle.
Hert, garden, park, paradise.
Atu, to rob.
Ata, or Atau, to rob.
Hesb, to reckon, calculate.
Hem, the female, woman as mother.
Ar (earlier Har), the eye.
Hu, God. •
Heka, frog-headed goddess.
Hi, water ; Ia, water, to wash.
Akh, fire.
Heknu, unguent.
Akhem, the mummied hawk.
Har, No. 10.
Kabti, a pair of arms.
Asf, contamination.
Kher, divine voice or word.
Kam, Egypt with the Bee ideograph.
An, whetstone.
Karh, night.
Khetu, things, a god of things.
Kar, the belly or womb of Hades ; Karas,
the belly of earth.
Karast, the mummy type, the embalmed
or anointed dead ; Egyptian Christ.
Khet, fire.
Kheri, a cow.
Leku (Rek), rule.
624
A Book of the Beginnings.
GENERAL.
Luuia (Wadai), beans; Libo (Zulu), pro¬
duce of the soil.
Makura (Kiriman) cocoa-nut oil.
Mama (Kabongo, Kabinda, and Jiji), mo¬
ther.
Mania (Meto), an armlet or bracelet; Muen
(Ngoten), an armlet or bracelet; JIeian
(Papiali), an armlet or bracelet; Menu
N’Goala), a nose-ring; Mini (Nalu), an
earring.
Manso (Kabunga), Mansa (Mandingo,
Kono, Dsalunka), king.
Mas (Kanyika), Mosu (Undaza), MUAZI
(Marawi, Mahasi, and Songo), blood.
Masi (Puka, Haussa, &c.), a spear ; Massi
(Fulah), a lance; Mese (Z. KafT.), a
sword.
Masivve (Tene), a serpent.
Mayu (Nyamwezi), mother.
Maza (Kongo), water; Mazzi (Kabongo
and Kabinda), water ; Mesi (Yau), Maza
(Bwende), Na-.mazi (Jigi), river.
Maziko (Swahili), a burial-place.
Muso (Afudu), a king.
Nab (Guresa), rich.
Naba (Koama), a bull; Nyibu (Hwida), a
cow; Nafo (Mose), a cow.
Nabi (Gaila), a prophet. .
Nabu (Toma), fire.
Nam (Kiamba), goat.
NEiso(Ekamtuiufu), heaven.
NiitA(Kru), a river ; Nabi (Appa), water.
Nom (Ham), God ; Nyama (Nhalemoe),
God ; Nya.ma (Melon), God; Nyambe
(Diwala), God.
Nuebe (Mbofia) fetish image.
Nyabo (Esitako), Nabi (Mutsaya), to seize.
Ofie (Egbele), beans.
Ofomi (Sobo), Upem (Bulom), war.
Oha (Orungu), 0 \vi (Fulup), monarch.
Oka ^Aku, Ife, Idsesa), oats ; Oka (Dsebu,
Sobo, Bini, Ihewe, Abadsa), maize.
Oka (Ibu), fire ; Oja, in Ashanti and Fanti,
Oke (Abadsa and Isieli), fire.
Oke (Ihewe), Oke (Yagba), Yeuke (\Vo-
lof), a bull.
Oko (Aku and twenty other dialects), a canoe.
Oku (Ako), the dead.
Onnuku (Ako), active; Ounyike (Ibu),
able.
OsE (Akurakura), a sacrifice.
Osi (Ibu), deceit.
OziBO (Igu), idol.
Pepe (Orungu), night.
Pere (Landoro, Mende, Gbesc), a house.
Perei (Gbandi and Mano), house.
Peri (Kossa), house.
Peri (Krebo), beans.
PiLA (Nyamban), oats or kuskus.
PoFU (Z. KafT., Bobo in others), reddish
beads.
Rare (Wolof), cattle.
Raja (Ako), to cheat; Rake (Galla), idle,
lazy.
Sa (Bambarra), dead.
Saga (Mampo), a sacrifice; Sake (Kano),
a sacrifice; Sayaka (Toronko), a sacri¬
fice.
EGYPTIAN.
Repi, a Goddess of Harvest.
Makheru, the anointed, beatified.
Mama, to bear; M.mu, Mu, mother,
Men^v, collar of the nurse.
Su, royal; Mena, shepherd, driver.
Mas, to anoint, paint, ink, dye.
Masha, an archer.
Meisi, a serpent.
Mehu or Mu, mother.
Mes, product or source of a river.
Meska, the place of re-birth.
Mes, a diadem.
Neb, gold.
Nuhbu, calves.
Nub, Anubis the announcer.
Nabui, fire.
Nu.m, goat-headed god.
Nupe, the lady of heaven.
Nebi, to swim and float; Nam, water.
Num, God.
Neuu, cast or model; Nahp, mould, form.
Nehp, to seize.
Khep, beans.
U FA, to chastise and whip.
Uau, the one alone, the captain.
Aka, grain.
Akh, fire.
Ka, a bull.
Ukka, the solar bark.
Akhu, the dead.
Nakh, power personified.
As, a sacrifice.
USHA, entrap.
Kmesua, lapis.lazuli.
Bab, the void below.
Par, a house.
Per, grain.
Bubu, beads of Isis, and the mummies. .
Rept, a beast.
Rekai, culpable, criminal, rebels.
Sa, the mummy-image.
Skau, a sacrifice.
Roots in Africa beyond Egypt.
625
GENERAL.
Saguma (Gura), a house.
Sahigo (Landora), sword ; Asaku (Kam-
bali), spear or assegai.
Sakume (Galla), to embrace.
Santo (Mandingo), heaven.
Sathie (WoloO, to rob and steal; Sehteh
(H aussa), theft.
Sau (Fanti), to dance ; Seo (Fulah), to
dance; Sewo (Mandingo), joy; Zeze
(Swahili), kind of lute.
Sefa (Z. Kaff.), to clear the mealie-meal
from husks ; Safe (Galla), to polish.
Sera (Galla), order.
Set (Fulah), Zaite (Galla), oil.
Shari (Swahili), evil.
SiMO (Nalu), hell; Zume (Dahome), hell j
ZuME(Dsarawa), dense forest.
Sire (Okuloma), the leopard.
SiRU (Fanti), to laugh.
SOGEI (Kisekise), God ; SOKO (Nupe), God;
Seakoa (Puka), God.
SOKOA (Esitako), SoKwo (Nufi), Suge
(Susu), Tsoka (Marawi), Dsuku (Mbofia),
God ; Tshuku (Ibu), a god who has two
eyes.
SoM (Bulanda), war.
Soman (Ashanti), a fetish figure.
SoNi (Pika), a bee.
SOR (Bulom), an arrow.
SoRU (Ashanti), heaven.
Sosu (Ashanti), a measure.
Su (Fanti), to cry.
Susoi (N’goala) and Zuzo (Papiah), cotton
and thread.
Taba (Galla), to play.
Taba (Z. Kaff.), to rejoice, be delighted.
Taffe (Susi), father.
Takawe (Galla), to count.
Tete (Nhalemoe), a king.
Teuba (Wolof), jump, leap, dance.
Tibu (Swahili), scent.
Toba (Salum), Tuba (Timbo), trowsers;
Topa (Yala), Tafaro (Landoma), loin¬
cloth ; Dwaba (Z. Kaff.), skin petticoat.
Togei (Kisekise and Salum), beans.
Tomu (Gbese), king.
Tore (Tene), war; Thuru (Swahili), to
harm.
Tshoma (Galla), fat ; Shahamu (Swahili),
fat.
Uden (Boritsu), a king.
Uten (Anan), the sun.
UzER (Marike), the suit.
Waka (Haussa), to sing.; Waka (Fulah),
a song.
ZiA (Bambarra), the soul.
EGYPTIAN.
Skhe.vi, a shrine or sacred house.
Sekh, for cutting.
Skhen, embrace (cf. the Skhem).
Shent, crown of the upper heaven ; the
zenith.
Set, to steal.
Shu and Seshu, the sistrum.
SiF, to refine and purify.
Ser, order.
Sat, to grease.
Kheri, evil.
Sami, total darkness.
Ser, a camelopard.
Sheri, to rejoice.
Sakh, illuminator, inspiring influence.
Sam, to destroy.
Semu, amulet figures; Smen, to establish
the son in place of the father.
Shen, honey.
Ser, an arrow.
Sharu, the lake of sacred principles in
Elysium.
Sesh, a measure.
SUA, to cry aloud, to sing.
Shes, flax, linen.
Tef, to dance.
Tef, father, divine father,
Tekh, the reckoner.
Tati, thrones.
Tef, to dance.
Tef, fragrance.
Teba, kind of dress, linen, wrap, mystical.
Teka, beans.
Tam, sceptre.
Taar, murder.
Smeh, to anoint.
Atn, to rule, a lord.
Aten, the sun.
Asar, sun-god.
Uka, a festival; Kaka, to rejoice.
Sa, the soul.
In a small Dictionary of the Namaqua Hottentot language,^ another
dialect of the Clickers, we have the following words, with the same
meanings as in the Egyptian :—
S S
VOL. II.
Hottentot Grammar, Tyndall, Cape Town, 1857.
626
A Book of the Beginnings.
NAMAQUA HOTTENTOT.
A, or Eio, yes.
A, cry, weep.
Ama, true.
Am-xua, blessed.
An, to beautify, make a show of one’s
self.
AuP, man, husband, old one.
Cadi, to rain.
Caigha, fiery, hot.
Gaisin, to be sick, sick.
Cam-CAM, to finish, come to an end.
Camo, eternal.
Caup, blood.
Cguri, to pray.
Cham, to flog, to whip.
Chubi, altogether.
Ckam, to be hot.
Ckei, to spread, extend.
Ckhip, the black rhinoceros.
Ckhui, to vomit.
Ckhu, to cluster.
Ckhums, grace, mercy.
Ckhuri, to creep.
Ckoi, to be a lunatic.
Cnam, to love.
Coco, to staunch a wound.
Cum, to grow, breathe.
Cum-cum, to breathe into, make live.
Dama, not.
Dama-qhup, Damaraland.
Dana, a chief, head over.
Dubu, to dive, submerge, dip.
Eibi, first.
Elop, God.
Ga, wise.
Gagha, sly, deceitful.
Gakas, a spirit.
Gau, to rule.
Ghuas, a writing, scripture.
Ghui, a thing.
Hagup, a pig.
Hora-hop, the only begotten.
Huka, long ago.
Huri, to leap.
Ip, likeness, image.
Iqu, to commit adultery.
Kama, crooked.
Kamanas, loins.
Kan-kan, to praise.
Kei, great.
Kha, to sink.
Khabop, a slave.
Khai, to rise, stand up.
Khap, war.
Khuap, a cave.
Kurip, a year.
Kuru, to create, make.
Lan, to make known.
Ma, which ; Ma, give.
Ma, to stand.
Magu, to trade.
Ma-u, to stand holding.
Mu, to see,
EGYPTIAN.
Ia, yes, certainly.
A, ah, oh, alas.
Ma, true, truth.
Amakhu, to bless.
An, to beautify, paint the eyes, show.
Au, old one; Ap, ancestor.
Kep or Kabh, the inundation.
Akha, fire; Khakha, venom, sting.
Khai, malady.
Khema, dead ; Khamui, let fall, drop,
render up.
Kam, to create; Khem, deity.
Khep, fluid being, with sign of bleeding.
Khur, speech, word, voice, call.
Khem, beat, bruise, crush, prevail.
Kab, double, redouble; Kabt, a family.
Shem, heat, summer.
Khi, to extend, spread rapidly.
Khep, the hippopotamus.
Khaaka, to vomit ; Khakha, man
vomiting.
Khekh, number, reckoning.
Khem, grace, favour.
Kheri, fallen, on the ground.
Khaku, mad, lunatic.
Nam, to join together, to engender.
Khekh, to check, to repel.
Kam, or Kamahu, to create, form, produce.
Tem, no, not.
Tama, created persons ; Khep, birthplace.
Thani, elevated over, leader, conductor.
Teb, bend low, dip; Tepht, abyss, deep.
API, first
Repa, lord ; Kherp, the first, the god.
Aak, Magus, old, wise.
Akhekh, dragon, gryphon, Typhonian,
darkness.
Khekh, a spirit.
Khu, to rule.
Kha, book.
Khi, a thing.
Hekau, pig.
Har, theory begotten.
Akha, old.
Hur, to ascend.
Abui, likeness, form, image.
Khuu, sin.
Kham, to crook in bowing.
Kamamu, produce, create.
Ken-ken, to dance; Aken, adore, salute,
praise, and glorify.
Khi, large, vast, extended.
Kha, thrown down on the earth.
Khaba, less, inferior, lower.
Khi, to rise up, be bom.
Kaf, seize by force.
Kep, a sanctuary, retreat, concealed place.
Kherp, a first form, model, figure ; Kher,
a course.
Khar, beget.
Ren, to name.
Ma, like, according to ; Ma, give.
Ma, to place.
Mak, to regulate, balance, scales.
Ma, hand holding vase.
Ma or Mu, to see.
Roots in Africa beyond Egypt.
627
NAMAQUA HOTTENTOT,
Nab A, to shine, lighten.
Nam, to talk.
Nams, a tongue.
Nauip, a spark.
Nui, an oath ; Nu, to take an oath.
Oa, to beget.
Omi, a house.
Ori-aup, a saviour, deliverer.
PiRiKU, the Kaffir tribes. Cf. Peleg (Heb.),
Pulug (Ass.), Bolg, Irish, the Belgac, and
Bulgars.
Qabap, an ascent.
Qap, a river.
Qap, one portion.
Qkhai-qkhai, to darken.
Qkham, to fight.
Qkhou-qkhou, to madden, enrage.
Qkhup, a lord or master.
Qkua, to crack a whip.
Qnai, to blow.
Qqam-qqam, to humble.
Quabas, rhinoceros.
Quagu, opposite to.
Sa, to rest.
Sap, rest.
Sau, to keep, save.
SoMi, a shadow, shade.
SoRO, to sow.
SUBU, light, to lighten,
Torop, war.
Twa, to end, finish.
Vaba, a burst.
Vka, to go in, enter,
Xaip, time.
Xan, to dwell, inhabit.
Xeigha, to be angry.
Xhas, the womb.
Xhou-omi, a prison.
Xka, to wrap round the neck.
Xkai, to chew.
Xkhaba, again,
Xkhou, to seize, take captive.
Xkua, to dawn.
Xnam, to embrace.
XuM, to sleep.
Zep, a day.
EGYPTIAN.
Nabui, fire; Nub, gold; Nahp, emission
of light,
Nam, speech, utterance, discourse, converse,
accompany.
Nams, vase with a tongue.
Nahp, emit light.
Nu, a type, appointed,
AA, beget.
Am, pavilion, house; Khem, house.
Har or Ar, the Saviour-son.
P-REKHU, the people of a district, the Race.
Ap-ap, to mount,
Ap, liquid ; Kep, inundation.
Keb, one corner.
Kak, darkness, black, night; Akhekh,
darkness.
Khem, to fight.
Khi-khi, to extend, enlarge, elongate,
with rapidity, be quick with arms and
step!}.
Khef, chief.
Khu, whip.
Khena, blow, puff away.
Khami, lowly, humble.
Kheb, hippopotamus.
Khaku, stupid, obstinate, madly opposed.
Sa, seat.
Seba, solace.
Sau, preserve, save.
Sem, likeness.
Sart, to sow seed.
Ubu, sunrise; s, causative prefix,
Taar, murder.
Tua, slaughter, kill.
Paif, wind, gust; Papa, produce, be de¬
livered of a child.
Aka, to enter ; Fekh, to burst open.
Keb or Seb, time.
Khen, be within,
Khakha, mad, obstinate.
As or Has, the womb,
Khem I, prison.
Khakri, kind of necklace.
Kara, to eat.
Kab, double, redouble.
Kahau, to claw, seize.
Khu, light, colour.
Nam, to join,
Khema, dead.
Sep, a time, a turn, a day.
The following specimen list is taken from the Makua dialect, one of
the Eastern group of the Bantu family of languages: —‘
makua. EGYPTIAN.
Ahano, concubine.
Atata, ancestors,
Eyo, yes.
Ihipa, a hoe.
Ikuku, Python,
Ikwipi, fist.
Ing’ope, bull and cattle.
Khennu, concubine.
Atta, father.
lA, yes.
Heb, earlier Kheb, a hoe.
Akhekh, the Apophis serpent.
Kep, fist.
Neka, bull, steer, cattle.
' Handbook of the Makua Language, by Chauncy Maples.
S S 2
628
A Book of the Beginnings.
JHAKUA.
Ing’oto, reptile.
Inkala, crab.
Ii’iPl, darkness.
Il’lTU, hippopotamus.
Iteli, a legend.
Kan A, young.
Kekai, true, perfect.
Kiimo, no.
Kumi, No. io.
Mahiye, arrogance.
Makuware, a particular dance.
Manyi, mother.
Mi KAO, girl.
Mluku, god.
M.shapwe, monkey.
Mthatha, hand.
Mtu, man.
Mtuchi, shade.
Muno, a water-jar.
Mam-kweli, a widow.
Navata, twin.
Nethi, freedom.
Nethi, a gentleman.
Niporu, bubble.
Nrama, check.
Oh EVA, bravery.
Onioko, hostility.
Paka, cat.
Taru, No. 8 .
UCHACHA, cross.
Uhuva, woe.
Ukaka, urge.
Ukaka, to push.
Uko-ma, to come to an end and cease.
Ukumi, health, life.
UicuNULA, to unclose, let out.
Ukwa, death.
Ukwiri, magic.
Ulela, to nurse, to rear.
Unela, to drive.
Unethi, civilization.
Unuka, smell.
Upara, fire.
Upua, to bud.
Utai, far, apart.
Uthepia, to persuade.
Uthonya, to guide.
Utuka, tie, fasten, imprison.
UvAVA, jump.
Vathe, out, forth.
Vathi, bottom, floor.
Wapa, secret.
Weta, to walk, go.
WiPA, swell.
WuPA, to create, to shape.
Yotela, whiteness.
EGYPTIAN.
Neka, the deluding reptile.
Kera, claw.
Apap, to rise up vast as the monster (Ak-
hekh) of the dark.
Khept, hippopotamus.
Teruu, a papyrus roll.
Hana, youth.
Khekh, balance, mason’s level.
Khema, no, not.
Khemt, No. io.
Maaui, in the power of.
Mak, dance.
Men A, the suckler or wet-nurse.
Mar.t, a female relationship.
Rekhi, a pure intelligence, soul or spirit,
Kafi or Kapi, a monkey.
Tat, the hand.
Mt, the race, the male.
Teka, hide, escape notice.
Mun, a water-jar or vase.
Kharui, a widow.
Neb, two, twin.
Nnuti, escaped, out of.
Nu, Nut, Nuter, a divine type.
Nef, breath; Uru, water.
Remu, the extent, or limit.
Kefa, force, puissance, potency.
Neka, provoke, bajpise, criminal; Naken,
slaughter.
Pekh, the cat-headed goddess.
Teruu, a form of No. 8 and name ot
Sesennu, the region of the Eight Great
Gods.
Khekh, the equinox.
Heb, earlier Keb, wail.
Khekh, whip.
Khekh, to repulse, repel.
Khema, dead, ended.
Khem, to have power, potency, virile force.
Khanru, to scatter.
Akh, the dead.
IIUKA, magic.
Rer, to nurse, dandle, and rear.
Nar, victory, to vanquish.
Enti or Nuti, existence, being.
Ankhu, a nosegay, living flowers.
Afr, fire.
Apu, to open.
Utui, journey afar, be divorced and apart;
Utai, solitary, divorced, to go forth.
Tep, tongue.
Tennu, to conduct.
Teka, bind, tie, fix, attach.
Ap-ap, up, up.
Fet, to disperse ; Ut, out, go forth.
Uati, Lower Egypt, Goddess of the North.
Kepa, secret, hidden.
Khet or Uta, to go, journey, expedition.
Kep, fermentation, the inundation.
Khep, to create, to figure.
Hut, white.
It has been lately asserted by M. Maspero and Professor Sapeto,
that in the speech of some of the negro tribes on the Blue Nile, the
clicks, which were deemed a peculiarity of South African speech, are
detected ; and more than this, that an increase or diminution of the
Roots in Africa beyond Egypt. 629
prevalence of this linguistic feature could be remarked as the traveller
advances towards or from Central Africa. The clicks are not quite
extinct in Upper Egypt, as the name of the Copt when pronounced
properly is Ckibt or Ckoobt. In Egypt they are no longer extant
in uttered speech, but, if the roots of the Egyptian language are to
be found in Africa beyond, there ought to be some record of the
clicking stage in the hieroglyphic signs. As there is. For instance,
the cynocephalic ape of the Upper Senegal is said to utter clicks
which contain a distinct “d’’-sound.^ If so, he has advanced
beyond the ancient Egyptians, who had no sign for D. The hierogly¬
phic pyramid Ta, however, becomes the Greek “ A ” (delta), and if we
take the value at T the result is still remarkable, as this ape on the
monuments is the representative of language, speech, utterance, as
the Word or bard of the gods. He represents Taht or Tet, and Tet
means speech, tongue, language, mouth. As Aan, the ape represented
Taht in the northern heaven, and the name signifies speech—speech
of, speech from, or speech to. Thus the Clicking Cynocephalus
personates speech under the two names and forms of Taht and
Aan. The typical voice or speech then, is represented in the “ Click ’’
stage by the Clicking monkey. The Crane or Ibis was likewise a
type of Taht; also T is the ideographic T-T or Tet ; consonantal
phonetics being reduced ideographs ; and this double T is given
by the Bushmen to the blue Crane in the kind of language especially
devoted to it. They insert a “ TT ” at the end of the first syllable
of almost every word of the Crane’s language,^ and this TT in
Egyptian means speech, tongue, mouth, and language. T represents
one of the chief clicks in the Hottentot dialects, and it can be
shown that this CVzt'/^-prefix in the one language was brought on
and still survives as the T or feminine article “the” in Egyptian.
It is extant in the word “ Tser; ” this sheds the prefix but retains
the same value in “ Ser,” which tends to prove that the T-click still
survives in the Hebrew (Tzer), and Coptic Djanda.
The Hottentot T-Kau is the buffalo. In Egyptian the bull (or
typical male) is the KA. T’Kui, Hottentot, is Man (homo); in Egyptian
this also is KA. T’GOOSE (Hot.) is the cow ; Hes (Eg.) cow; T’Na
(H ot.) man as Vir; T’Naa, the head; Na (Eg.) chief, head; Nu,
male; T’KOA-RA (Hot.) the sun; Khu-Ra (Eg.) light of day.
T’Aa (Hot.) a hand; A or Aa (Eg.), a hand ; T’AlFI (Hot.) the
typical woman ; Af, Kef,— the Eve,—(Eg.), Genitrix, the one born
of; T’Saguh (Hot.) the eye; SAAK (Eg.) the eye-type of the
illuminator. In these and in other instances the Egyptian article Tu
(the) completes the Bushman word, and by dropping the prefix, the
Bushman word becomes Egyptian. The Tu article of the one is the Click
of the other. These clicks, for reasons which may be stated here¬
after, are amongst the oldest sounds in language, and possibly the
‘ Faidherbe, Revue Linguisiique, 1875. ^ Bleek, p. 6.
630
A Book of the Beginnings.
first distinctly conscious imitations of other sounds. The T-click is
manifestly the primitive form of the T or The-sound, and according
to Bleek, the name of the phonetic sign which distinguishes the pala¬
tal click made with the tip of the tongue pressed as flat as possible
against the termination of the palate at the gums, and withdrawn
with full force, is “ Gara,” ^ another name for speech, to speak,
utter, voice, word, which in Egyptian is Kheru. “ Gara ” describes
speech or utterance by means of the T-click.
Bleek says,“the Bushman word for ‘to sleep’ seems to be Phkoinye,
beginning with a combination of dental click, aspirated labial and
guttural tenuis in which three letters are sounded together.” 2 If this
complex prefix be omitted we shall have a word answering to the
Egyptian Khennu, to alight, lean on, and rest; and sleep is synony¬
mous with rest. The dropping of the click is apparent in other cases,
as in Q’Kham, to fight; Khem (Eg.), to fight; Q’KhoU-Q’Khou,
for Kku-KIIU ; O’KllUP, for Khef ; Q’Qam, for Kham ; X’Khaba,
for Kab ; Qkiiup (Nam.), a lord and master; Khef (Eg.), chief;
Oqam (Nam.), to humble; Khami (Eg.), humble. So in the Makua
language the “Um” prefix being dropped Mthatha, the hand,
becomes Tat in Egyptian ; Mluku, Lukhu ; Mtuchi, Tuki ; and
Mshapwe represents Kafi, the monkey.
Certain words retain their primal value and are world-wide types.
The word KllERP (Eg.), for a first formation, a model figure, has been
traced to the name of a county in SHROP-shire, and a quarter of the
world in EUROPE. In Coptic it is represented by SORB, the same as
in the Roman SORBIDUNUM. Another illustration of Kherp is extant
in the English SELVAGE, which is not merely self-edge. Self, the
first person, is a form of Kherp, the chief one, but Kherp also
means to produce linen; and the Selvage is the Kherp-edge,. the
woven edge or first formation—the CURB-edge. Kerf is an English
name for cloth with the wool left on it; another first formation.
This name persists in the Soudan and other parts of Africa, and is
applied to the most primitive palisade or rudimentary enclosure for
cattle, as the Serb or Seriba, which is still a first formation and
model figure of the beginning.
One of the Central African type-names is expressed by “ U ” ; the
prefix denoting place, just as in Xosa Kaffir it is the prefix denoting
person. The U in such names as Uganda, Ugogo, Usakara or Ujiji,
signifies the country of. The Egyptian U, is a sign of land, district,
canton, line, boundary, edge, direction, and also means Me and Mine.
It is a point of departure so primitive that its ideograph is a pullet,
signifying “from the egg,” an Egyptian phrase for the beginning.
Usakara, the land or district of Sakara, bears the name of the
oldest Egyptian pyramid known, Uganda, which is far south, is
Bleek, Reynard the Fox in South Africa, p. 55.
- Bleek, Bushman Folklore.
Roots in Africa beyond Egypt. 631
the country of Ganda answering to Khenta (Eg.), the name of
the south.
In Egyptian Tun means to divide and separate in two halves ; Ka
is the thing, person, or type. In Xosa Kaffir the wall that divides is
called a Donga ; the fence or hedge is called a Tango. In Zulu the
Donga is a cutting or division in the land. The thigh which is one
of two, the divided part of the body, is likewise Tanga in Zulu ;
Tungi, in Musentando; DONGO, in Fulah ; Dango, in Kano; and
Tanke, in Wolof. The dividing one is the frog, as TONGO, in Tiwi ;
Tungua, in Dsuku. Ten, for the division, is also a number 10 in
Egyptian as in English, for the two hands, the tithe, and the ten of
Ten Kat. This in the form of Tan is the name for number ten in the
Vei, Kono, Mandingo, Toronka, Kankanka, Bambarra, Kabunga,
Dsalunka, and other dialects. In the Makua language, the division
is marked in Thanu for number five, or one of two hands, and by
Tani, number five, in Fan; Tanos in Malemba.
The chief type-name in Africa for palm-oil is Mas in the Kanyika,
Mas, N’goala and Lubalo; Masi, Basunde; Masi, Kasands; Mazi,
Nyombe ; Mazi, Congo ; Mezeie, Goali; MOSOA, Murundo; and in
Egyptian Mas means to anoint; in Hebrew Mashach is to anoint and
the name for anointed. Mas in Egyptian applies to anointing, paint¬
ing, and dyeing. Mest (Eg.) is colour for eyes, the black Mestem,
Kohl, or Stibium, made use of for painting the eyes. This was pro¬
duced from the condensed smoke of incense. So the Maori KAURI,
used for tattooing, is made of soot from burnt resin, obtained from the
Kauri {Davianara Atistralis) tree, and Kauruki is the name of
smoke. In Swahili Masizi is soot, and MOSHI smoke; the one being
derived from the other. This Mas is an African type-name for smoke,
as in the Kanyika, MuiS: Matatan, MOES; Basunde, MuiSl; Meto,
MOISI; Musentando, Muiz ; Kabenda, Muizi; and others.
In Egyptian, the Bab is a hole, cavern, or pit; Talmudic Bib for
the hollow, the pit; Beabh, Gaelic, for the grave, and in Tiwi, Bebo ;
in Melon, Babisi is the hell. Baba (Eg.), the beast, is an epithet of
the Typhonian devil; the Apap is the Satanic monster and adversary
of souls. In Swahili, Pepo is an evil spirit; BiBl, Eregba, is bad ;
Ebeb, Eafen, bad ; Ebibi, Mbofon, bad; Ababa, Bambarra, is to
terrify, and Bebon, Ashanti, means guilty.
The ass was a type of Baba, or Sut-Typhon, and in the Fulah lan¬
guage the ass is Babba.
An Aper in the hieroglyphics is a preparer of bows, and Aper,
to equip, has the quiver-case for determinative. In the Papiah
language Aper signifies war, and the word has earlier forms in
Kefir (Haussa), a bow; Kepora (Landoma), a quiver; and Gbaru
(Boka), a quiver. The accented a preserves the sign of the original
consonant.
Put is likewise an Egyptian name for the bow. In Babuma the bow
632 A Book of the Beginnings.
is the Bota ; and BuTA in Koro, Utere, Mutsaya, Musentandu, and
other dialects.
Kiiershet (Eg.) is a name of war-arrows, and also of the quiver-
Shet denotes the arrow. The KURU, in Bornu; KORO, in Kisi;
Kori, in Kandin ; Ekiri, in Egbele ; Eheri, in Sobo, is the quiver.
Akau is an Egyptian name of the axe; this weapon is Aike in
Oworo ; Aga, Opanda ; Ake, Yoruba; IKA, Eregba.
Kar, or Kher (Eg.), is war. This is Kare, Wolof; KURE, G^dsaga ;
Gere, Mano ; Gerei, Kise-Kise ; Okori, Egbele; Okoru, Bini;
Kele, Mandingo, Bambarra, Kono, and Kankanka ; Kelo, Kabunga ;
Kala, Galla; Gale, Solima; GULU, Gio; YORU, Legba and Kaure ;
Hera, Buduma; Hare, Salum. This type-name for war is the same
as kill, and Kar (Eg.), means to kill; the Kheri being the fallen victim,
or one bound for the slaughter.
Another type-name for war is found in Eko, Ashanti; Eku, Nupe ;
Iku, Basa; Oge, Abadsa ; Ogeasa, Basa ; Ogo, Isoama; Ogu, Aku,
and fifteen other dialects; Oku, Kupa; Okue, Ihewe; Yaiki,
Haussa; Yaki, Kadzina; Agiasa, Kamuku; Ukiwa, (Swahili), deso¬
lation. In Egyptian Uka signifies to rob. Thus two type-words
deposited in the hieroglyphics a^ Kar and Uka show that primitive
warfare was simple murder and robber>'.
Stanley describes the muster for an attack on his party, and says the
enemy “ came on boasting. Meat! meat! we shall have meat to-day;
we shall have plenty of meat! Bo-bo-bo-bo Bo-bo-bo-bo-OOH ! ”
Buu is the Egyptian boast, and Bu-BU, Ba-BA, or Bo-BO, signifies
boasting.
In another instance the cries of the battle onset were “ OOH-
HU-HU OOH-HU OOH-HU-HU.” In Egyptian “Ua-Ua” means hurl
yourselves on them ! and “ HU-HU-HU-HU ” reads strike ! drive !
seize I pluck!
Again, Stanley writes :—“ Tippu Tib, before our departure, had hired
to me two young men of Ukusu—cannibals—as interpreters. These
were now instructed to cry out the word Sennenneh, ‘ Peace,’ and to
say that we were friends.” The “ pathetic bleatings ” described by
the traveller may derive a touch of additional pathos from the mean¬
ing of “ Sen-nen-neh ” in Egyptian. According to Stanley, the word
made the most earnest proclamation and protestation that the new
comers were men of peace. In Egyptian Sen means blood ; Nen is
the negative and prohibitive NO; Neh is to vow, request, pray.
“ Sen-nen-neh ” is good Egyptian for “ We vow and swear that we
are not men of blood,” or, more literally “ No blood ! we entreat you ! ”
“ Wake, wake, Waky, huh, huh,” ending with clapping of hands,
is a greeting accompanying what Stanley calls a “ most tedious
ceremony” of welcome at Uvinza. If we may read the words by
Egyptian, they indicate the hailing, addressing, and invoking, as at a
^ Vol. ii. p. 201, Dark Continent.
Roots in Africa beyond Egypt.
633
festival of rejoicing. Uak, or Uaka (Eg.) is some kind of festival,
or rejoicing; “ Haiu,” means Ah, oh, hail, address, invoke, and Hull
is to seek, search, wander (to sunshine), which would particularly
apply to the greeting of the travellers. Hu (Eg.) also means white.
Another exclamation of the natives at sight of White-skins was
“ Wa-A-A-A-A-ANTU.” Wa is a prefix to denote persons, they, the
people of a place, answering to Ul (Eg.), for they, them. Antu (Eg.)
denotes a bright, light, sun-like colour. In Kaffir, Andu signifies for
the first time. Andulela is the name of a particular bright star
which appears at the end of autumn. These travellers were the
Wa-Antu in both senses. Hantu, in the Mintira (Micronesian)
language, means a Spirit.
In KiVO, and other places, the intoxicating juice known to Euro¬
peans as Palm Toddy is called “ Zogga.”
Sekh (Eg.) is drink, and Khu is spirit; Sekhkmu would be drink
with spirit in it, the English Sack. Sekhu (Eg.) is spirit in another
sense ; it means the illuminating and inspiring spirit, from Sakhu, to
illumine, influence, inspire, excite mentally. Sakhu likewise denotes
fermentation ; Sakhu-hut is fermented bread.
This name for drink and divinity is represented by the goddess
Sekhet, who is the Deess of drinking. The inner Africans were also
beyond the alcoholic stage of spirit, and had their divine mental
illuminator, under the same name.
The divinity,or god, is designated SUGE in the Susu dialect; SOKO
in Nupe; SOKOA in Esitako; SOGEI in Kise-Kise; SOKWO in Nufi;
Tsoka in Marawi; TSHUKA in Ibu. Sekhet is the feminine form of
the same word.
Egyptian may help us to a meaning for the name of the half-human¬
looking SOKO.
Sekha (Eg.) is to represent, depict, paint, pourtray, make a
picture. The Sekha, personified, would be the portrait or likeness.
Sekab is to reflect and duplicate the image ; and as the Soko is
so like the human type, that the imitation—the ape—sometimes runs
close to the later development, there is nothing more likely than
that the name is derived from SEKHA, and means the animal of the
recognized likeness. The SOKO being a menstruating ape, the likeness
to the human creature would increase the similitude. SllOKA, in
Swahili, is the woman’s word for menstruation. Ts’ki, in Japanese, is
the monthly period, and Sekha (Eg.) is the flood.
Seck in Sacramento Indian is blood. This was the first form of
Suck in symbolism. It was also the earliest ink or paint of the
writer. Hence the menstruating ape was made the image of the Word.
Sekha (Eg.) means to paint, write, memorize, and remember. The
monkey, Udumu (Ass.), is named in relation to blood as an earlier
Adam, the feminine Atum or Dam.
Sami-Sami, the name for red beads, corresponds to the Egyptian
634
A Book of the Beginnings.
Sam, for a representative sign. Sem-Sem means Genesis : “ Great is
the mystery of Sem-Sem,” ^ and the first form of that mystery we
shall find was the red source, represented by the red, the lower crown.
Sem is an Egyptian name for myths and symbolical representations,
and in the Oji language of West Africa the spider myths are called
Ananse-SEM ; ANANSE being the spider, and SEM a fable.^
“Tara-TARA ” Stanley gives once as paper, and once as a mirror.
“ Our people saw you yesterday make marks on some TARA-tara.”
But the TARA-TARA was written on; ergo^ it was writing-paper. The
note-book, pronounced fetish,^ was so on account of the marks or
writing. Teru (Eg.) signifies drawing and colours, with the reed pen.
The Teruu is a roll of papyrus, and as a plural the word is equivalent
to Teru-teru. Paper, like the mirror, is a reflector of the image!
Teru (Eg.) also means to invoke, adore, rub or drive away, in rela¬
tion to charms, spells, or incantations.
There is a set of figures used in Africa called GOBAR, as the name
is rendered by the Arabs whose traditions affirm that “GOBAR,” the
name of these figures, means dust, from the fact that they were intro¬
duced by an Indian who made use of a table covered with fine dust
for the purpose of cyphering.* But the primitive figurer here meant
is Khepr, whose name signifies the former, or figurer, who made his
figure, or shaped his ball, out of the dust of the earth.
The first figure ever made was a circle, which to this day bears the
name of Khepr, as a cypher, synonymous with the French CHIFFRES,
for figures. The cypher, as primordial figure, still gives the crowning
value to all the rest. Khepr and shaper are identical, and Khepr,
who shaped the first figure in rolling up his ball with the seed within,
was adopted as the figurer. Figures are types, and Khepui (Eg.)
denotes types. These had various forms, but the earliest type or
figure, the cypher, was shaped in the reckoning by QuiPU, or tying
knots in a cord as a mode of cyphering. The Quipu bears the name
of Khep (Eg.), to form or figure. The cord in Egyptian is Khabu.
Kheb, the goddess of the north, who carries the knotted cord or
noose in her hand, as the figure of her period, her QuiPU, is the still
earlier cypherer, as the maker of the first circle and cycle of time in
heaven. There was also a lunar form of Khepr.
The Mantis, the most prominent figure in Bushman mythology, is
charged with putting evil thoughts into the sides of men’s throats,
where the Bushmen are said to place the mind (qy. as organ of
utterance }). The proper name of the Mantis is T’Kaggen.® It
may bear on this that Khekh (Eg.) is a name for the throat, the
gullet, the place of utterance, in the guttural stage of language. The
Dutch render the T’Kaggen by the devil, and he is accredited by
* /iit. ch. xvii. ® Riis, Vocabulary of the Oji Language, Basle, 1854.
f Vol. ii. p. 385. ■* Max Muller, Chips, v. 2, p. 292.
’ Bleek, Bushman Folk-lore.
Roots in Africa beyond Egypt.
635
the native mind with the works of darkness. Kak (Eg.) is darkness ;
the Akhekh was the old dragon of darkness, and Kak is the god of
darkness. As a type the Mantis of the Bushmen equates with the
Khepr (beetle) of Egypt ; and the divinity which it represents, called
Touquoa by Kolben, a little crooked-legged, crabbed, inferior
captain, answers perfectly to Khepr-Ptah, or Ptah-Sekari.
Peter Kolben has related how the Cape Hottentots regarded the
Mantis fausta. He says that if one should chance to visit a kraal,
it was looked on as the descent of the Divinity among them, and the
man or woman on whom it alighted was overshadowed by the divine
presence, to be considered sacred for ever after. The fattest ox of the
kraal was killed as a thankofifering, and the caul of the animal,
powdered with Bukhu, was twisted into a rope, and put on like a
collar, to be worn till it rotted off.’^
Entrails were a primitive kind of Gree-GREE. The twisting of
the hog-pudding and sausage had the same significance. Hence
the white pudding of Easter, and the black-(blood)-pudding of
Michaelmas ; and the symbolic sausages still preserved in the panto¬
mime of Christmas.
The beetle, in Egypt, represented the maker of the circle, which
was imitated by the twisted caul. In the Ritual ^ the beetle Khepr is
designated the “ twister of the horns ” ; that is, the curver into a
circular shape, the earliest beetle being emblematic of the moon.
It also denoted generation, or an only-begotten; the scarabaeus being
typically a creature self-produced, and therefore a symbol of the
self-begotten god.^
In Whydah, if one of the snakes, which are kept in the temple
called the serpent’s house, and permitted to leave at will, should, in
its wanderings, chance to touch a child, the priests immediately
demand the child of its parents, to be brought up as an initiate in
the mysteries.^ This is a type to be read hieroglyphically. The
serpent which became a phonetic T was an ideographic Tet. Tet not
only denotes the tongue, mouth, language, and to tell; the word also
signifies unction, to anoint. Taht personified was the tongue, the
teller, the anointer of the gods. But in Whydah the Tet, as teller
or foreteller, was the snake itself, the living ideograph, which was
afterwards drawn as a pictograph to express the same idea.
In the hieroglyphics the ostrich-feather is the sign of truth in its dual
aspect; this has many illustrations. One of these was light and
shade, the eternal transformation. It was worn by Ma, whose Two
Truths applied to day and night, this life and the next. Now the
Bushmen have a myth of the revival of a dead ostrich by means of
one of its own feathers, A male ostrich is killed and carried home
by a Bushman. One of its feathers, stained with blood, floats on a
^ Astley’s Collec. of Voy. and Trav. iii. 366. '■* Ch. xciii.
® Hor-Apolloy Bk. i. 10. ■* Skertchley, Dahomey, p. 56.
636
A Book of the Beginnings.
gentle wind, and falls into the water, where it gradually becomes a
young ostrich. This is compared by the natives to the renewal of
the moon. All other mortal things, except the moon and the male
ostrich, die outright; these two revive again.^ These are the Two
Truths of Egypt, typified in both instances by the ostrich-feather.
Hor-Apollo says the sign was adopted because the wing-feathers of
this bird are equal on every side.^ The feather was probably first of
all a symbol of the Two Truths of light and shade in the equatorial
land of equal day and dark.
In Dahome the rainbow is the heavenly snake that makes the Bobo
beads and Bubu in Egyptian is the name for beads, especially the
symbolical beads of the collar worn by the gestator Neith, who was
sometimes represented not by, but as a rainbow. The heavenly snake
or rainbow is named Danh (Dahome), and Tahn is the Egyptian
name for crystal and material used in making glass or other reflecting
substances which typified the eye of Horus, and the mother-mirror.
The African “ HONGA ” is looked upon by travellers as mere tax
or tribute. But if the word be read by Egyptian it is of greater
interest. Ankha means a covenant on oath ; Ankh is life, the sign
is the cross of life, the covenant of the Ankh is equivalent to swearing
“ by my life ” on the cross.
The Maori HONGI is the salute by touching each other’s noses,
and smelling and sniffing, a more primitive mode of making the
covenant, identical with that of the animals. The Honga is also
called Muhonga ; and Maa (Eg.) means to come, approach, offer gifts.
Mhu is to please, satisfy, fulfil.
In Egypt the king was the Ankh (or Ank), the living and ever-
living ; it being a theory that the king never died, but only transformed.
Father Merolla describes the high priest or supreme pontiff" of Congo
as the Ganga Chilerne, who is reputed to be the god of the earth.
He was a form of the ever-living one, who was able in death to confer
his character on another chosen for the purpose. He boasted, says
the father, that his body was not capable of suffering natural death,
and to prove this, when he found his end approaching he called for
the one of his disciples who was intended to succeed him, and pre¬
tended to communicate to him his great power; and afterwards, in
public, where this tragedy was enacted, he commanded his attendants
to tie a halter about his neck, and strangle him therewith. The reason
for this being done in public was to make known the successor ordained
by the last breath of the predecessor. The halter or noose is an
ideographic Ankh.
The Basutos hold a kind of parliament, in a court formed by a
circle of rushes and boughs, in which public affairs are discussed, and
justice is administered; it is designated the Khotta, and the chief
councillors of the king bear the honorary title of men of the
' Bleek, pp. 13-14. 2 jj jj J13 ;t Burton, Dtihome^ wo\. ii. 148.
Roots in Africa beyond Egypt.
637
Khotta, an appellation signifying the men of the court.^ The
Egyptian Khet was a minister, and Ta is the throne. Also KilETF
means an accuser, and Ta is the magistrate or judge.
At the court of Uganda the warrior chiefs were received by the
king with a pot of test-beer. The emperor says, “ Drink if thou
darest ! ” The chief turns to the gathered warriors and cries aloud,
“Tekeii.” “Tekeh ” is then shouted in response by the multitude.
Being tested or weighed in this manner and found Tekeh, the
warrior drinks. Stanley renders Tekeh by “WORTHY” —“Am I
WORTHY ? ” and “ Thou art WORTHY ! ” 2
In the hieroglyphics Tekhu means weight or weighing, and a supply
of liquid ; drink or drunk. The word Tekhu also signifies full, and
it is the name of Tekh for the god of the moon at full. The Tekhu
was a vase which corresponded to the needle of the Egyptian balance,
used for measuring weights. This Tekh, for weight or v/eighing, is
the root of the Hebrew for weighed; the weighing, as testing,
being equivalent to the Uganda Tekeh, where the mode of measur¬
ing or weighing includes the Tekh of the full cup, which is used as
the means of testing and weighing. These warrior chiefs of Uganda
were a kind of king’s Thegns, or Thanes,
The name of the Kaffir can be traced a little farther than the root
Kaf. For example, K^fir is a name for the darkness of night in the old
Arabian poets. The accent shows the vowel to be a reduced con¬
sonant, and the full form is found in Kak (Eg.), for darkness, black¬
ness, shadow, and night. The Kaffir, then, is the Kakfar; in
Egyptian, he, him, or it (f) who is created (ar) black (Kak). We do
not anywhere reach the origines in the phonetic stage of language.
The ideographic signs show that the phonetic K was an ideographic
KK ; N was NN ; M was MM ; R was RR; T was TT ; P was PP ; and
Kak, Nun, Mem, Rer, Tet, and Pep deposited the syllabics Ka, Nu,
Mu, Ru, Th, Pu (in the process of evolving the vowel-sound from the
consonant), and finally the phonetics K, N, M, R, T, and P. These
origines, however, must be reserved for a section on the “ TYPOLOGY
OF Sounds.”
Beyond the root Kaf then, there is a Kakf, which in Egyptian
would read the black person or thing, and show the Kafruti were,
the black race, as the K^f is the black monkey; and Quaiqua is a
self-given name of the Hottentots. Chikokhe is the title of a little
black image used as a fetish figure at Loango, Khe (Eg.) denotes
a spirit, and Kak is black. Kak was the black god, the sun of
the underworld.
Quaiqua may possibly represent another meaning than Kak, for
black, darkness, and the name of the sun of night. Kaka (Eg.) is
the tongue of the god Hu, and the tongue is a type of speech.
^ Casalis, 124. 2 Stanley, Through the Dark Continent, v. i. 392.
3 T'qal, Dan. v. 25.
638
A Book of the Beginnings.
Kaka (Eg.) is to cackle. Khak, in Amoy, is the clearing of the
throat by expectorating. Ka-KA (Eg.) is a duplicative form of Ka,
to call, cry, say, and therefore finally to speak. The OUAIQUA
may have named themselves as the speakers, or, as we might say,
and as Egyptian says, the Cacklers. The Kookas of India
derive their name from a peculiar sound which they make with their
mouths. They likewise are a kind of KAK-urs, or Cacklers, who
still preserve this sign of the Clickers. The Caqueux and Cagots
of France possibly retain their names from this origin. In Magyar
the dumb are called Kuka. Khekh (Eg.), the gullet, QuACK and
Cough (Eng.), and Quakle (Danish), illustrate the status of the
Quaqua, as the mere Quacks and pretenders of speech.
Hor-Apollo tells us that Speech was symboled by a tongue and
a hand beneath, the principal sign of language being the tongue
the secondary the hand.^ In such hieroglyphics we have a visible
deposit of the remotest past. The tongue and hand have been
found as the symbols of Har, the Messiah, Word, or Logos. The
ancient genitrix Typhon was the first tongue-type of the WORD ;
the ape (Kafi or Shu) was the hand, the earliest scribe ; Kaf
being a name of the hand. Tet (Eg.) is the name of both tongue
and hand ; and tongue and hand, in the Bushman-Hottentot lan¬
guage, are T’inn-T’aa, which, with prefix and terminal, would
become Ho-TINN-TAA-T. It is not unlikely, therefore, that the
Hottentot name was derived by the early settlers from the native
names for tongue and hand, the types of language in the early stage
of click and gesture speech. “ TT ” denotes the especial language of
the Blue Crane ; “ Tet ” is speech in Xosa and Zulu Kaffir; Teti is
the speaker, who, under the same name in Egyptian, would be the
stammerer or clicker with the tongue.
The name HOTTENTOT is thought to be a coinage of the Dutch
to express the clicking ; and the word HOTTENTOTISM has been
adopted as a medical term for one of the varieties of stammering.
In Egyptian “ Tet ” is speech, language, and tongue ; TETI means
to stammer. The earliest language, or “ Tet,” with the tongue,
would be that of the clicks, and the fact seems to be registered by
the tet or “tt” of the Blue Crane, and the clicking cynocephalus,
the personified Tet of language in the earliest phase.
The present writer heard a clicking Kaffir at Sir James Simpson’s,
in Edinburgh, who was able, according to his own account, to con¬
verse in clicks alone. If the Hottentot be named as the utterer of
pre-verbal language, we see how the title of Hottentotism would be
derived and applied to some particular form of impediment or non¬
development of faculty.
Haut-EN-Tet, in Egyptian, would denote those who were first of
speech. This, on the way from the ape, the still earlier type of the
B. i. 27.
Roots in Africa beyond Egypt. 639
clicker, would become a title of distinction. The “Speakers” is a
primordial name. The people of Lisanu, tongue, language, speech,
was a title in Sumir. The Basques call themselves “ those who have
speech.” The TUNGRI, Ouadi, and Leleges are the Speakers, or
those who have a tongue. This is primitive naming, which docs not
depend on the later differences between one language and another.
It implies the languageless or mouthlcss beings in the background,
who bequeathed a type-name for the barbarians and savages as the
“ speechless ” and “ tongueless ” people of later times. For instance,
it is observable that Tamme or Tamma is “the tongue” in several
Hottentot dialects; DEMO, in Tumu (Gabun) ; DEMI, Kisama;
TIMI, Fertit; and that one meaning of Tern (Eg.) is the mouthless
and dumb, as the Tem or created people were (figuratively) in the
earlier time. Tem (Eg.) is a type-word for the race of created
persons,—the same word as Atum or Adam the Red. But the Red
was not the created race, because it was developed from the black
race. It was urged on a previous page that the ^Ethiopic Rutem
is the earlier form of Rema for the aborigines ; Coptic ROMI, men. In
like manner Netem abrades into Nem, and SUTEM into Sem ; Sutem,
the antecedent form of Sem, hearing, being shown by the ear, which
is an ideograph of “ Sut ” and “ At ” ; and this ear is missing from the
phonetics of the word Sem, and has to be added by the determinative.
The value of Ru-TEM is that it names the Tem, the created people
who have found a mouth or language. Ru (Eg.) is mouth, dis¬
course, or utterance. The antithesis of this is shown by Tem, the
name of the created persons, also meaning the dumb, the mouthless
people, i.e. the tongueless or languageless, as the clickers would
be considered by those who had advanced a stage. These, then, are
the Rutem of the ^Ethiopic inscription ; the created people who have
found a tongue. ROTUMA is the name of a Polynesian language.
Rutum is the type-name for tongue in the African languages,
where, however, the L represents the R. The Tongue or a Tongue is
Ardim in Runda ; LUDIMI, Basunde; LUDIM, Kanyika; LUDIMI,
Musentando ; LuDIMI, Nyombe ; Lathem, in Bakele.
The wearing-down of Rutem into Rema, previously asserted, can
be shown in the African dialects. Ludimi abrades into Limi for
tongue; LiMI, Lubalo; LiMl, Kasange; Lemi, Songo; LiMl, Ntere;
Lammi, Wanika ; Lamei, Wolof; Limelima, Bullom ; Erem Sobo;
Olemi, Egbele; Ulimi, Swahili; Lelim, Babum; OULEME, Mpongwe;
Lilim, Mutsaya ; Lelimi, Undaza; Lawem, Nkele ; Lelimi,
Mbamba ; Ramez, Timmani ; Telam, Kanuri ; Telam, Munio;
Lamba, Gurma ; Esuroma, Keamba ; Derim, Mfut; Tekerema,
Ashanti; PULEMA Padsade. These languages are all African.^
^ This and other names for tongue passed out of Africa as Nalem, tongue,
Ostiak; Nelma, Vogul; Elmye, Tsheremis ; Limtsi, Akush ; Ramare, Arago ;
Ramare, Papuan.
Also, Ras is tongue in Egyptian, and Lisi, Pika ; Lusu, Karekare ; Milaso,
640 A Book of the Beginnings.
The relationship of tongue and nativity is, of course, most inti¬
mate, and this type-name for tongue, in the abraded form of Rema,
Egyptian, means the natives, the indigenous, the aborigines. In
this stage we have the Romany, Rumanyo, Ramusi, Lamut, Lam-
pong, Limbu, and other languages or tongues. The Tern (Eg.) are
the created races of mankind, not the descendants; and the name is
extant in the Damara tribes. Two of these are known as the
Damup. Read as Egyptian, Tem-Ap signifies created first—the race
first created. Two tribes of the Damup live on the hills and in a
valley, or on the drainage of a lake. The hill-men are called the
Ghou-Damup, And in Egyptian Khu is the hill, or height, on the
horizon.
There is a tribe of Bushmen proper known as the Kubabees; these
likewise belong to the Damup (or Damara) land. In Egyptian
Kabeb means the source. Khab is Born of, and Ap is the first
ancestor. The process of wearing down from Kubab to Ab or Ap is
apparent in the Hottentot names of Kaab, Saab, and Sap, which
they apply to themselves. In Namaqua Xaip, for time, is earlier
than Seb (Eg.), Time. The Sap are the earlier Kab, still earlier Kaf
(Kaffir), or Kubabees, Now Seb or Kheb (Eg.) is called KAK-ur,
the Cackler, as the great Kak, under the type of the goose.
The Hottentots identify the baboons with a tribe of the AmaFENE
people, or Apemen, also called the Amatusi, who became apes through
fastening pick-handles to their bodies, and these turned into tails.
Ama denotes the men, in Kaffir. Fene, the baboon, in Xosa and
Zulu, represents the Egyptian Aan, earlier Fen, whence Ben, the
ape. Thus the Ape-men, in Kaffir, are the monkey-men in Egyptian,
named in the image of the Ben, Fen, or Aan, the dog-headed ape, or
clicking cynocephalus. Fani (Kaffir) means resemblances, things
that resemble each other, which shows the Ama-fene are the ape¬
like. This ape was a type of the Typhonian Kefa, as her portraits
prove, and of Shu (Kafi), after whose image the Ama-fene are
named. In the second stage the Fen or Ben, as the Aan or Aani,
gives its name to the Ainos of Yesso, who are ape-like in their hairi¬
ness, The Ainos are mothered and fathered by the Great Bear and
Dog or Sut-Typhon. The bear is their chief divinity. They kill it,
but, in dissecting, make elaborate obeisances and deprecatory salu¬
tations.^ They place its head outside their habitations, as a protection
from misfortunes. Their first human being was a woman who dwelt
alone on an island, where she was visited by a dog, who was the
Kaffa : Melasi, Gafat; Lashon, Hebrew; Lisanu, Assyrian; Lishan, Arabic;
Leshono, Syriac.
Again, Tep and Tet are both tongue in Egyptian, which shows the wearing
down from Tepht, and the tongue is Duvi, inBrahui ; Duva, Singhalese ; Topono,
Yarura; ToPE, Purus ; TUPE, Coropo ; Tafod, Welsh ; Tavat, Cornish ; Teod,
Breton.
* W, M. Wood, TV. Eth. Soc. vol. iv. p. 36.
Roots in Africa beyond Egypt. 641
father of the wild hairy Ainos.^ The dog, or jackal, was a type of Sut;
the dog-headed Aan, a type of Shu ; but Anup is also a name of Sut,
and the dog and bear are Sut-Typhon. It is assumed that the name
of the Bosjcsmans, or Bushmen, merely denotes the men of the bush.
But it is far more likely to be a native name. Besi, or Besish (Eg.),
means nomads or Wanderers, and Pes-SH is to range and extend.-
Baca, or Bacisa (in X. Kaffir), is likewise applied to homeless wan¬
derers. If native, it may be the name of the Betsh, or Besiit (Eg.),
applied to the Eight Great Gods of the first time, who were born of
Chaos ; a parallel to the Carib women calling upon the ScilEMUN
(Smen) as the spirits. PiTTjo is the Lap name of the bitch ; Petz
the Swabian name of the bear, and the Party of the Betsh (Eg.), the
children of Inertness, Revolt, and Hostility, were the Eight of the
Bear and Sut.
Petshei is No. 8 in Pujuni, and Pasiit in Deer. The word for
eight, in many languages, identifies that number with Taht, as That
in Thounglhu ; Thata, Angami ; Tete, Albanian; Tita, Appa and
others; Taht having been the eighth as lunar manifester of the
seven. Sut was still earlier, and his name supplied the type-word
for No. 8 in various languages. Even SutTANUSH appears in the
Ansh for No. 8 in Kashkari and Arniya; and Bar-Sut in the Ingash
and Tshetsh Bar, and the Sasak Balu, for No. 8.
The earliest Put company of the Egyptian gods was not the Nine,
but the Eight Great Gods. Api(ta) is found with the meaning of
No. 8; and API is the first, the head and chief.^ To this beginning
we can trace the English Fat for eight bushels ; Pat, in Cantonese,
for eight; PET, in Laos, Ahom, Khamti, and Siamese, for No. 8 ; and
in Xosa Kaffir, Si-boso is eight, Bozo being the type-word for eight or
the eighth. The Bozo, or Betsh, would derive from the eight, i.e. from
Sut-Typhon, and this origin would supply a root for the Betja or
Bishari, the Bedjas described by Burckhardt ; the Basiii, the Busil-
men, and others, who may be considered as belonging to the first
Batch of people. The Beetjuan dialect is akin to the Bosjesman,
and retains in its name the Egyptian Betsh or Besht.
In a letter sent by Bishop Callaway to the Acade 7 )iy periodical, the
writer says he has been “ much interested in examining some drawings
made from those in Bushmen caves; among them were some amusing
pictures of contests between the pigmy Bushmen and the gigantic
Kaffirs, the latter being represented always as disproportioned, stupid
giants, and getting the worst of it, like the giants in Jack the Giant-
killer tales. But what interested me more was the existence of
what no doubt are mystical symbols of an old religion—a rayed sun,
a crescent, a sun and crescent in conjunction, a cup in a circle, and an
Eight-rayed Circle.” The eight-rayed circle is that of the Nnu
’ Bonwick, Daily Life of the Tasmanians, p. 229.
Cf. Besishti, Champ. N. U. 429. ^ Rossellini, Mon. cla C. 43.
VOL. II. T T
A Book of the Beginnings.
642
and the Betsh, the eight gods of Smen who were in the time of
Chaos. The sun and crescent may be seen on the head of Khunsu,
the soli-lunar child who slew the giants as the piercer of the proud,
in what was probably the original of the battle between the pigmy
Bushman and the giant Kaffir.
This beginning with the eight or the seven-one of the Great Bear
and Dog-Star, the earliest of the origines which survived even in the
Seven Sleepers of the cave at Ephesus and their Dog, was extant with
the North American Indians in the shape of the eight ancestors
assigned to all men by the Pawnees, Ottoes, and others. The
Iroquois, when leagued together in the most perfect state of their
organization, had eight totems at the head of eight classes of warriors
and hunters, and the descent of chiefs was in the female line.^
The Californian Indian tribes, near the Trinity River, relate that
when their ancestors came down from the north-west they quarrelled
with the great divinity worshipped there, who handed them over to
the powers of evil or devils.^ The first of these devils is Omaha, who
possesses the shape of a Grizzly Bear. The second is Makalay, a
fiend with a horn like a unicorn.
Now the goddess of the Great Bear, in Egypt, was dethroned, and
became the evil Typhon or devil, and in the “ Magic Papyrus ” the
crocodile Makai is the son of Typhon; the single horn, the unicorn,
being a type of Typhon or Sut. Typhon, as Great Bear, was super¬
seded by the lunar and solar deities, the change being marked by the
migration out of the mythical Egypt, or the seven caves of the
Sunken Atlantis in the American traditions, and the Mahgaian
Savaiki of the Seven Isles.
The coast-dwellers of Northern California tell of a mysterious people,
called the Hohgates, to whom they ascribe an immense mound of
mussel-shells and bones still existing on the table-land of Point St.
George, near Crescent City. These Hohgates are said to have come
to the place seven in number, in one boat; and now they are the seven
stars in heaven, that all men know of; their boat having been one day
caught up into the vast, to swim the upper sea, and these seven stars
are the seven Hohgates that once lived where they built the great shell-
bed near Crescent City.^ In this legend the typical number is Seven, as
with the seven great gods of Assyria, to whom ASSUR, the greatest, was
the eighth, and the Seven origins or Eundas of the Damaras. The
mound-builders are analogous to the builders of the Babels and towers
of the seven stages, and the seven Hohgates repeat the seven encirclers
of the pole-star in the Great Bear. The name of the Hohgates read
by Egyptian means the circle-builders or mound-makers. Heh is the
circle, the emblem of the ^Eon, Age, Eternal. Ket means to build
circle-wise. The Hohgates or Hehketi were the circle and mound-
builders, who, in Britain, “lifted the stone of the Ketti.’
’ Schoolcraft, v. 73, note. ® Bancroft, iii. 176. ■'* Ib. iii. 177.
Roots in Africa beyond Egypt.
643
It has been shown how the north is the region of the great mother,
as goddess of the Great Bear ; and how that quarter was considered the
hinder-part, and the south the front. When these came to be con¬
sidered as the male and female, Sut, the son (also the phallus), typified
the south or the front, and the mother Typhon the north or the hinder
part. This imagery is still sacredly preserved in the custom of the
Bongos, who bury their dead facing the north and south ; the females
having their faces turned towards the south, and the males towards the
north. These too are children of the Great Bear and Sothis.
Captain Burton describes an African negro as calling on “ Mama,
Mama,” his mother, as an expression for a feeling of fear.^ Mama is
the mother in Tongo and Landoma ; Mma in Kiriman. This is the
Egyptian Mama, to bear, carry, be pregnant. But it is in the ideo¬
graphic stage with the double M. The worn-down form of Mu
remained as the mother-name; Mut with the feminine terminal.
The first Mama above was the goddess of the seven stars, and in the
Wakamba dialect Mama is the name of No. 7.
The last present of many in the long and curious wooing of the
Basutos is a fine ox, given by the suitor to the parents of the bride;
this is called the “ ox of the Nurse,” ^ and is identifiable with its mytho¬
logical type. In the Ritual we have the “ Bull of the Cows,” or seven
Hathors. Hathor was the nurse, who was the still earlier Taurt, goddess
of the .seven stars, who is not only styled the nurse, but is the great
mother and nurse of Kamutf, the bull of the mother and nurse.
The Hottentots used to affirm that the name of the first parent was
Noh, and that he came into the country through a window or door¬
way. His wife’s name was Hing-Noh. These taught their descen¬
dants how to keep cattle.® Kolben fancied this fragment of tradition
was derived from the Hebrew story of Noah. Both came from one
original, which was African, and the Hottentot version can be traced
in Egypt, whence it was carried forth afresh in the Hebrew writings.
Noh represents the Egyptian Nu, Num, or Nef, whose name, in the
time of the twelfth dynasty, is found in the tomb of Nahrai, at Beni-
hassan, to be written Nuhu.^ NUHU, or the Nuach of the Hebrew,
may be read Nu (Eg.), water; Hu, or Akh, spirit ; that spirit of the
waters (breath) which is the meaning of Nef. Nu, Nef, Num, Nuh,
or Nuach was called the father of the gods, the breath of those who
are in the firmament, ue. the souls. His consort is named Ankh, the
Onga of the Phoenicians and Onka of the Gephyreans.® Her name
identifies her as the mother of life. Hing is an earlier form of Ankh,
just as King is the still earlier. Noh and Hingnoh are the inner
African forms of the Egyptian Nuh and the goddess Ankh, who
wears the primitive crown of Hema, or Hemp, on her head, as her sign
of the weaver of the web of life.
‘ 'Qurion, Lake Regions 0/Central Africa, \i.-m. s Casalis, p. 199.
® \\.o\i\Qy, Religion 0/the A/ricafis,^. 51. * Osburn, i. 239. Pausanias, 9, 12.
T T 2
644 A Book of the Beginnings.
According to Skertchley, the supreme divinity of the Dahomans
is named Mau. The worshippers deny the corporeal nature of
this deity, and assign him a kind of spiritual status; ^ doubtless
the primitive type, which was breath as the basis of the Egyptian
Mau-Shu, who was a god of spirit as breath, Ma or Mau having
that meaning in Egyptian, In relation to this deity we find a
primitive form of the Two Truths and the Judgment. Mau is
said to have an assistant who keeps a record of the good and evil
deeds of every person by means of a tally-stick, the good being notched
on one end, the bad on the other. When a man dies, his body is
judged by a balance struck between the two ends of the stick. If the
good preponderates, the body is permitted to join the spirit in Kuto-
men, or the land of the dead; but if the evil outweighs the good, the
body is annihilated, and a new one is created for the use of the spirit.^
Here the balance of the tally-stick takes the place of the scales of the
Two Truths in the hall of the dual justice or twofold right. Ma
signifies the truth; and the earlier form of the word is Mak or Makha,
which is the name of the balance or scales of Ma. Mau is possibly a
form of Shu (Mau-Shu), whose feather is a type of the Two Truths.
He is the great chief in An in the Ritual, and was an earlier god than
the solar Turn and Osiris. In the judgment hall of Ma (Truth),
Taht is the assistant who keeps the record of the good and evil deeds,
and he also employs a form of tally-stick as the recorder and reckoner
of the earth—an earlier type than the pen. The dead-land, Kutomen,
corresponds to the Egyptian Khut, the horizon of the resurrection,
and Mena, for sleep, rest, and death.
A most ancient and significant name of the moon occurs in the
Bushman language as Tkau Karuh. Tekh is an Egyptian name
of Taht, or the moon. Akh and Ka are the still earlier forms of Ah, and
with the article these become Tka or Tekh. Kheru is the Word,
to speak, speech ; and Tekh was the Word {logos) of the gods. Tekh-
Kheru is the Word personified in Tekh, the oldest name of the male
lunar deity, and of another measurer, the goddess of the months,
Tekai .3 Another Hottentot name of the moon is T’ha, in Egyptian
the Ha, or Ah (moon), the softened form of Tekh. So T’GACHUH
is the older form of Akhu. T’gachuh is the sky. In Egyptian, Akhu
is the elevated heaven, the upper of the two.
Huh is an Egyptian name of the dual deity, also called Hu and
lu; and among the Dahoman gods Hoho is especially the preserver
of twins, who are dedicated to this deity.'*
The Af-sun of Egypt and Assyria is found in Afa, the Dahoman
god of wisdom, answering to Hea, whilst Ofan is the name of the
I Skertchley, Dahomey as It Is, pp. 461-5. 2 p. 461.
The Chinese twelve characters for the double hours of day and night are called
Techi.
■* Skertchley, Dahomey as It Is, p. 468 ; Burton, Abeokuta, etc., p. 221,
Roots in Africa heyond Egypt.
645
Egba divinity of blacksmiths. So Hephnsstus (Ptah), the smith of
the gods, was a form of the Af-Ra, or the sun in the lower firmament.
Atin-Bodun is a Dahoman deity whose domestic abode is represented
by certain curious specimens of Ceramic art.^ Aten (Eg.) means
to create, as the potter at the wheel. Ptah was repre.sented as the
Creator by the potter sitting at the wheel.
There is a cave, says Livingstone, near the village of Seciiele,
called Lepelole, which none of the Bakwains dared to enter. It was
declared to be the habitation of their deity, and no one who went
within had ever come out again.^ The deity was crook-legged, and the
descriptions of him reminded the traveller of the Egyptian god Ptah.
In the crook-legged form Ptah is called Sekari, and by reading
the word Sechele with the r instead of /, as in Egyptian, we obtain
the name of Sekeri, the very title of the crook-legged Ptah. The
cave represented the Meskhen of new birth. Lebe, in the Kaffir lan¬
guages, is the name of the pudendiun femince, the Meskhen, the place
of transformation, which would account for the tradition that those
who entered never returned. The solar god who appears on the monu¬
ments as Ptah-Sekari, the crooked-legged abortion, the embryo, is
certainly one with the Hottentot and Kaffir Uti.xo or “wounded
knee. ”
Amongst the Namaquas in South Africa he is known as Tsuikap
(otherwise Kabip and Eibip), which s\gm?\es " wo tmded knee'.' The
“ wounded knee,” a leg with a knife thrust through the knee, is a hiero¬
glyphic sign which denotes the deprivation of power and being over¬
come. It is the determinative of Sekar, to sacrifice, as in the person
of Sekari, or Sikkuth, the god deprived of power, the cut, wounded,
castrated, or unvirile deity. The original of these representations
was the sun below the earth, which was typified as the embryo in
the womb, the infertile, feminine, infantile, gelt, or wounded sun,
maimed in his lower members, and even as blind, and going on
one leg, hopping, and groping his way by the sense of touch. So
primitive and near to nature was the imagerial vesture of the early
thought.
"With the Zulus the deity Utixo was the hidden god, who was said
to have been concealed by Ookoolukooloo, the first ancestor, and
in consequence he could not be seen by any one. The character
still keeps the meaning of the name in Egyptian, where Teka is
to be concealed, to see unseen. When personified, this is the one
who sees unseen, like Utixo.^
In his letter to the Academy periodical. Bishop Callaway says : “ One
very interesting discovery was that of the name Ukjjramata for the
Creator among a tribe of frontier Kaffirs. It is a name almost univer¬
sally unknown to white men, and entirely so to white missionaries.
^ Skertchley, Dahomey as It Is, p. 468. - Livingstone, Travels, p. 124.
* Callaway, p. 67.
646
A Book of the Beginnings.
What the natives said of this Being was more remarkable, more
like ‘theology’ than anything I have met with. And what was
especially interesting is that my informants told me it was their
tribal name for Uti;ro before they came into contact with the Hotten¬
tots, when they gave it up for the Hottentot word Uti;ro,”
Now when the sun attained the horizon, as the pubescent, virile
god, it was in the image of Khem or Khepr, the erector; the god
who was Khemt or thirty years of age, or the trinity in unity
(Kiiemt, the adult; Khemt, three). Kama (Eg.) also means to
create, and Ukqamata probably represented Khepr or the Khemt
Horus, the sun upon the horizon. Another of his names is Eibip,
and Abeb is the sacred scarabaeus, the type of Khepr’s transforma¬
tion. Another name is Kabip. With the Namaquas, Kabip has a
son, named Urisip, the WHITISH one. Khem-Horus was the white
one. Uri (Eg.) is the elder, the chief, first, oldest son, as in Har-ur;
and Sip means the son. Mokoma, or “ him above" the god of the
Mountain Bushmen, and Ikqum’u, the Father above" another form
of the same name, are identical with Khem-Horus, the Begetter,
as the sun on the horizon. The Damara god Omakuru is identical
with Makheru.
The Yorubas worship the lord of heaven under the name of
Olorun.i Olo agrees with Ar (Eg.) or Har, the lord who was the child
of the mother, the earliest lord of heaven, as Sut, Sut-Har, and
afterwards as the solar Har. He was the Renn, a nursling of the
mother, who became Saturn as Sut the Renn. Olorun echoes Al, the
Renn. Another title of the youthful god is the Repa, or heir-apparent.
Seb is designated a veritable Repa of the gods, as a repeater of the
time-cycle ; and RUPi is the name of the supreme god of the Ediyahs
of Fernando Po.
The type-name of the solar god as the son of the mother is Horus,
the Egyptian Har or Ar for the child, the Hebrew El. The earlier
form is Khar, as in the Khart, the elder Horus, who was always the
child of the mother. These names of the sun-god are African names
of the sun, as Yakaro, Musu ; GUIRO, Kru ; Giro in Kra and Basa;
Giru, Gbe ; WuRO, Boritsu ; HORU, Idsesa ; Har, Wadai; Erei,
Udso; Erua, Okulma; lURO, Bassa ; Ore, Sobo ; Oru, Egba, Eki,
Ife, Ondo, Yoruba, Yagba, Oworo, Dsebu, and Dsuma. KURU is god
in Baga; Gara, in Toma ; and these also supply the type-name for
heaven, the Egyptian Aaru or elysium, in various African dialects.
Written with the letter I instead of the r, we have the divine
names of Kelea, M’bamba, a god or idol; Hala, Bulanda, god ;
Yala, Wolof; Alla, Mandingo (and twenty-eight other African
dialects); Allo, Kabunga ; ALLAH, Haussa and Swahili: Ala,
Mano, Munio, and Nguru ; Ale, Soso; Hale, Landoro, an idol;
Ele, Yoruba, Dsebu, and Aku, an idol or divinity.
’ Tucker, Abeokuta, p. 192.
Roots in Africa beyond Egypt.
647
Horus, the child, the Khart, was maimed in his lower members,
which condition was at one time represented by his legs growing
together,^ and having to be divided by Isis the genitrix. This is
still the deity of the Barolings, one of the Bechuana tribes, who is
described as having only one leg. This representation of the limping
one-legged sun of night would be the original of the Zulu Half-men,
a tribe of beings with one leg, who found the Zulu maiden in the
cave and thought she must be two people. After close inspection,
they made the admission, “ The thing is pretty; but oh, the two legs ! ”
Here the cave shows the underworld, and these beings were created
in the image of the lower sun. The One-half-people were repre¬
sented by Miru the deformed hag of the Mangaian Hades, who had
but one breast, one arm, one leg, and was altogether one-sided.-
Religious customs of standing, and games of hopping on one leg
blindfolded to break eggs, have the same origin as the one-legged
creatures. The Zulu Keke is a one-sided, deformed person, who cor¬
responds in name and nature to Kak, the Egyptian god of darkness,
the blind and lame one who went by touch.
The Batoka tribes said they knocked the front teeth out of their
children’s mouths at puberty—a custom which they performed at the
same age that circumcision was in other tribes—to make them resemble
oxen or bullocks, i.e. the bulls which have been gelt. This can
be read in the same way. It was a lesser form of the sacrifice
practised in circumcision by castration in the cult of the Aten
Sun, the Hebrew Adonai, and of the semi-castration formerly prac¬
tised by the Hottentots. When Lucian left his hair as an offering to
the goddess and her son in the temple at Hierapolis, the meaning
of the rite was the same, although the type of adultship had been
changed. Hair, tooth, or testiculus, was each a type of puberty and
of testifying.
In the hieroglyphics, the tooth Hu has the same name as the sun
in the upper heaven. Hu also signifies the adult, whether applied
to the sun or man. Hu was the white and pubescent form of the
solar god (Turn), and Kak the black, impubescent and unvirile form.
The tooth knocked out at puberty was a sacrifice to the god of
darkness and the underworld, who was the blind god, the lame and
limping god, or the Hottentot “ wounded knee.”
So when the aborigines of the Garrow Hills effect their “ trans¬
formation into the tiger,” or the Khonds of Orissa, who claim to
possess the art of Mleepa, become tigers, they are still enacting
the representations that belong to the drama of mythology. They
transform according to the mould in which the lion-god Shu
changed into the cat, leopard, or tiger-type. The Jakuns of the
Malay Peninsula hold that the transformation occurs just before the
man-tiger makes his spring. This agrees with the change from the
' Plutarch, Of Isis and Osiris. 2 Myths, p. 173.
64S
A Book of the Beginnings.
lion-god sitting to the leopard up-springing, cfr Anhar standing up
and marching. The Khonds say that one of the man’s four souls
goes forth to possess the beast ; and by the four souls we can identify
Shu as the god of the four corners, four feathers, and four genii or
souls. As Shu means both soul and feather, the four feathers of
Shu are equivalent to the four souls, one of which assumed the tiger
or leopard type.
When the French describe the twilight as the time between dog
and wolf, that is in continuation of the imagery set in heaven, where
the dog imaged the day-star, and the wolf was the herald of the
night ; and just as Sut (dog) transformed into Anup, and that
transformation was enacted in the mysteries, so does the typology
underlie the supposed transformation of the Werewolves of France.
Exactly in the same manner the type of Ptah with his feet turned
backward, to represent the sun of the antipodes or lower heaven, was
imitated in the description of beings who dwelt in the world of myth
and monsters, and who went with their feet turned backwards,
and were called Antipodes} This sun of darkness, represented as
black from the first, and imitated by the blackened faces of our
Mummers, has the character of an evil deity in the later phase
of various mythologies; but that was not the original significance.
The worship was directed to the power which groped its way through
the lower half of the circle by night and rose again with the dawn,
to become the type of the Saviour in the human darkness ; the
Kristo or the KaraST one, the god, whether stellar, lunar, or solar.
The Hottentot god Heitsi Kabip, who transformed and appeared at
one time with his hair short and at another with it growing down to his
shoulders, and who died and came to life again,^ is a recognizable form of
the double Horus ; Horus the child, and Horus the hairy or pubescent,
the Sherau, he who died in one character and arose as the sun of- the
resurrection in the other.
One particular feat ascribed to the miraculous child, the Messiah of
mythology, is that of speaking before birth. Apollo was fabled to
have spoken from the womb of Latona.® In the Mohammedan
account of the delivery of the Virgin Mary, the Child-Christ speaks
from the womb. And in the Zulu nursery tales, Uhlakanyana, the
Zulu Jack or Boots, performs the same feat of speaking before he
is born."*
The Basutos have the myth of the Saviour, son of the mother, in a
very early form. In this we are told that “once all men perished.”
A prodigious animal, called Kammapa, devoured them all, large and
small. It was a horrible beast; it was such a distance from one end
of his body to the other, that the sharpest eyes could hardly see it
all at once. There remained but one woman on the earth who
* Pliny, vii. 2.
3 Callimachus, Hymn in Delum.
- Bleek, Fable 7, p. 75.
^ Callaway.
Roots in Africa bf.yond Egypt.
649
escaped the ferocity of Kammapa, by carefully hiding herself from
him. This woman conceived, and brought forth a babe in an old
stable. She was very much surprised, on looking closely at it, to find
its neck adorned with a little necklace of divining-charms. “ As this
is the case,” said she, “ his name shall be Litaolane, or the diviner.
Poor child ! at what a time is he born ! How will he escape from
Kammapa Of what use will his charms be } ” As she spoke thus,
she picked up a little straw to make a bed for her infant. On entering
the stable again, she was struck with surprise and terror; the child
had already reached the stature of a full-grown man, and was utter¬
ing words full of wisdom. He soon went out, and was astonished at
the solitude which reigned around him. “ My mother,” said he,
” where are the men ? Is there no one else but you and myself on
the earth “ My child,” replied the woman, trembling, “ not long
ago the valleys and mountains were covered with men ; but the beast,
whose voice makes the rocks tremble, has devoured them all.”
“ Where is this beast ? ” “ There he is, close to us.” Litaolane took
a knife, and, deaf to his mother’s entreaties, went to attack the
devourer of the world. Kammapa opened his frightful jaws, and
swallowed him up; but the child of the woman was not dead; he
entered, armed with his knife, into the stomach of the monster, and
tore his entrails. Kammapa gave a terrible roar and fell. Litaolane
immediately set about opening his way out ; but the point of his
knife made thousands of human beings to cry out, who were buried
alive with him. Voices without number were heard crying to him on
every side, “Take care, thou art piercing us.” He contrived, how¬
ever, to make an opening, by which the nations of the earth came out
with him from the belly of Kammapa. The men delivered from
death said, one to another, “ Who is this who is born of woman, and
who has never known the sports of childhood ? Whence does he
come ? He is a monster, and not a man. He cannot share with us ;
let us cause him to disappear from the earth.” With these words
they dug a deep pit, and covered it over at the top with a little turf,
and put a seat upon it: then a messenger ran to Litaolane, and said
to him, “ The elders of thy people are assembled, and desire thee
to come and sit in the midst of them.” The child of the woman
went, but when he was near the seat he cleverly pushed one of his
adversaries into it, who instantly disappeared for ever. Then the
men said to each other, “ Litaolane is accustomed to rest in the
sunshine near a heap of rushes. Let us hide an armed warrior in the
rushes.” This plot succeeded no better than the former. Litaolane
knew everything; and fiis wisdom always confounded the malice of
his persecutors. Several of them, while endeavouring to cast him
into a great fire, fell into it themselves. One day, when he was hotly
pursued, he came to the shores of a deep river, and changed himself
into a stone. His enemy, surprised at not finding him, seized the
650 A Book of the Beginnings.
stone, and flung it to the opposite side, saying, “ That is how I would
break his head, if I saw him on the other side.” The stone turned
into a man again ; and Litaolane smiled fearlessly upon his adversary,
who, not being able to reach him, gave vent to his fury in cries and
menacing gestures.^
This belongs to the typology of the first period. It is the myth
of the mother of time and her child, who was the earliest star that
was observed to re-appear periodically. Litaolane is the prototype of
the Messiah who in the Book of Enoch is the Son of the Woman, and
of all the saviours and messiahs who have conquered the monster of
darkness and death by passing through it. The announcer, who
was Sut-Anubis in Egypt, is proclaimed by the little charms of
divination ; and he is here called the diviner.
A perfect parallel to this may be found in a Neeshenam tradition,
which relates that long long ago there lived a terrible old man, the
great devourer of the Indians. Around his wigwam on the plains
of the Sacramento the blood of the Indians flowed a foot deep. The
Indians made war on him in vain. Then the clever old Coyote took
pity on them, and rushed to kill the devourer. So the Coyote got
into a pit, just outside the great circular dance-house into which the
enemy used to go to slay the Indian chiefs. When he came next
time, the Coyote, armed with a knife, jumped out and slew the slayer.^
The Coyote answers to Sut-Anubis.
Litaolane is the Renn (Eg.), the nursling of the old first mother.
The one woman in the world was the ancient genitrix (Typhon),
whose name of Apt also signifies the stable or manger, the crib, the
abode, the place of bringing forth. The stone into which Litaolane
transformed himself is the sign of Sut.
The imagery can be read in the earliest Egyptian myth, almo.st
effaced from the monuments, because Sut, the Sabean son, who rose
as the Daystar, and set and passed through the underworld, or the
devouring monster of the dark, and re-arose as the Wolf or Orion, the
glorious warrior and conqueror of the Akhekh or Apophis dragon,
was superseded by the lunar light borne through the night by Taht
and the solar god as Horus the son of Osiris. Kam-appa (Eg.) reads
the Apophis of darkness. In matter like this—and there is much
of it among the Zulus, Bushmen, and Hottentots,—we reach the roots
of Egyptian thought in Africa.
In various parts of Africa it is related that in former times men
knew the language of animals, and they could converse together.
This is but another way of saying that the animals formed certain
ideographic types by aid of which the primitive men could express
ideas. Language uttered by means of animals became the language
of animals in the later description. In like manner when Pliny
relates ® that the hippopotamus has the cunning to walk backwards
' Casalis, The Basuios, pp. 347-349. " Bancroft, iii. 546. •’ viii. 25.
Roots in Africa beyond Egypt. 651
and thus deceive and baffle its pursuers, he is doing precisely what
is done in the Hottentot fables ; the character of the typical animal
is conferred on the natural one. The types evolved from the animals
are confused with them. The only hippopotamus that ever walked
backwards was representative of the Great Bear constellation.
The men who employed the living types were the first hiero-
glyphists, and these living types were not only the pictures in the
book of nature first opened, the early men also represented the types
as expressing the human ideas, views, and sentiments. These are
the speakers of the African fables, who had to talk because the human
speakers were not in possession of any other mode of thinging their
own thoughts and of getting them reflected by any other kind of
types. The printer’s types talk with us, and we have lost the secret
of the animal language because we can no longer read the primordial
hieroglyphics. Still, the ancient language is not lost: the types have
been translated or were continued in pictographs and hieroglyphics.
Egypt remains the mouthpiece to Africa, and renders the language
of animals intelligible, to us. Many of the animal prototypes are still
identifiable in the fables with the ideographic types extant in the
monuments and mythology of Egypt.
When we see the exaltation of the leopard as the type of Shu-
Anhar the lion-leoparded, and the Nimr of Nimrod set among the
starry hosts of heaven, it may help to explain why the Africans
should consider it a kind of consecration to be killed by a leopard.
They are not the only sacrificial victims of typology and mythology.
The fables of animals such as those still extant amongst the
Hottentots and Amazulu are not the myths of Egypt in their de¬
cadence. These do not denote the senility and decrepitude of a
second childhood following a maturity attained in the mythology
of Egypt. They still represent the primitive childhood, and in them
the child was father to the man. They have now to be studied in
the light of evolution, and not to be judged according to the doctrine of
degradation ; and evolution teaches us that here as elsewhere we have
to begin for the first time.
•In the South African tales the crab is considered the mother of the
tortoise. The giraffe says to the tortoise, “ I could swallow you.”
“Very well,” says the tortoise; “I belong to the family who are
accustomed to being swallowed.” The giraffe swallows the tortoise,
who eats its way out again.^ In an Ojibwa legend the tortoise
goes underground and wins the race.^ In the Bushman version,
when the tortoise has thus killed the giraffe, it proceeds to the crab,
its mother, and they two live on the giraffe for the rest of the year.
This is astronomical imagery. The tortoise on the monuments, called
Shet and Apsh, was evidently one of the most ancient Typhonian
symbols which were superseded in later Egypt. Two tortoises were
1 Bleek, Tales^ No. 15. - Schoolcraft, Algic Res. ii. 181.
652
A Book of the Beginnings.
placed in the zodiac where the Scales now are. The giraffe is an
ideograph of Ser, which means, to dispose and arrange. The Ser was
the disposer, organizer, and over-lord ; also the name of the measuring
line, and a title of Sut or Sirius.
In these fables the Jackal plays the part of the cunning one who
always outwits the lion, as in Europe the fox gets the better of the
bear. What has been termed the beast-epic of Reynard the Fox is one
with the Bushman’s celebration of the jackal, and both are identical
with the jackal of Egypt. The jackal and wolf were types of Sut-
Anup, an earlier form of Seb ; Seb-ti being a dual Seb corresponding
to the dog and wolf or the jackal and wolf The jackal is Seb, the
wise beast; Seb is a name of the councillor.
The jackal in the Hottentot fables is the same wise animal as the
fox in the beast-fables of Europe, and the Coyote or prairie dog of
the North American Indians. The jackal is the guide of ways to
the sun, one of these being on the earth or in the lower heaven ; and
in the Hottentot fables the animal is said to have the long black
stripe on his back where he was burnt in carrying the sun, whom
he picked up on the earth as "suck a fine child." ^ This wise beast
was placed in the zodiac as the guide of the sun’s two paths at the
place of the spring equinox. The folklore of his travels as the solar
guide is not extant in the yet recovered literature of Egypt, but it
is to be found all over the world, especially in America. Also, the
nursery tales of other nations were outgrown in the older land, or
have been lost along with the books of Taht; but the mythical and
astronomical imagery remains for identification.
Here it may be pointed out that the African mythology survives
among the American Indians in a far ruder form than is to be found
in monumental Egypt. Egypt was the developer and perfecter of
the African typology, and remains its interpreter; but the earliest
likeness to the origines is to be found with the Indians, Maori and
other of the decaying races who probably migrated before the valley
of the Nile was inhabited. In these stories the prairie-dog, the
Coyote, is representative of the jackal, the wise animal, Seb, of
Egypt, who is personated by the fox in Europe.
The Coyote is credited with doing wonderful things ; amongst others,
he procures fire for man. This is usually assumed by the advocates
of the fire-myth to mean actual fire, because they have not known that
the fire of mythology was that of star and sun.
The notion of Brinton and others, that the early man was so en¬
raptured with the element of fire, when the discovery was made, that
he went on his knees at once in front of it and kept it alive ever after¬
wards with the breath of prayer, is an utterly false interpretation of,
mythology.
In a legend of the Cahrocs,^ when the creator, Chareya, first made
’ Bleek, Fables, p. 67. * Bancroft, iii. 115-16.
Roots in Africa beyond Egypt.
653
fire, he committed it to the charge of two old hags, and the wise
Coyote arranged a line of animals from the home of the hags to the
edge of the water. Then he stole the fire, and as the hags pur¬
sued, the living line of animals passed it on from one to the other,
like a row of kindling gas-lights, until it came to the water’s edge,
and there it was received by the frog, who, just as the hags were
about to snatch the fire, swallowed it, leapt into the water, and
gained the other side with the fire secured. To go no further
back than the solar allegory, this can be read by the Egyptian
types. The fire is the sun which crosses the waters of the under¬
world. The two ancient hags are the two divine sisters who at¬
tended the solar god in his burial and resurrection. One form in
which the sun crossed the waters was that of the frog-headed god
Ptah, or Num, the king of frogs. The line of animals takes the place
of the series of transformations extant in the Ritual. The Coyote
represents An up, who is the guide of the sun and the souls through
the lower region.
The two foremost and greatest animals in the Coyote’s line of fire-
bringers are the Cougar and Bear. These answer to the Great Bear,
and the lion-leopard, Shu.
Another Cahroe legend corroborates this. Chareya, the “ old man
above” who made the world, as he sat on a certain stool still in
possession of their chief medicine-man. gave to man the power of
assigning to each animal its place and duty, as in the Hebrew
Genesis Adam gave names to all cattle.
The man determined on giving to each of the animals a bow, the
length of which should measure the rank of the receiver. He called
the animals together, and told them that early next morning the dis¬
tribution of bows would take place. The Coyote w'as very desirous of
having the longest bow, and he kept awake all night to be the first at
the division. But, as luck would have it, he fell asleep at the last
moment, and did not appear until all the bows except the shortest had
been given away. That is why the Coyote had the shortest bow. The
man, however, took pity on him, and pleaded his case with Chareya,
who decreed that the Coyote should become the most cunning of
animals, as he still is to this day.
The bow of Seb has been already described.
Aper, a name of Anup, means a preparer of bows. Anup, as
guide of the sun in the underworld, is associated with the lessening
light and shortest day, typified by the smallest bow of time. After
the passage of the waters by Aper (Anup) the crosser, his station is at
the place of the vernal equinox, just when the bow is beginning to be
drawn from the equinoctial level, the fullest, largest bow being-
stretched out at the summer solistice. Shu, the lion-god, had the
great bow. Moreover, this little bow of Seb and the jackal may be seen
at the centre of the zodiac of Denderah, where the jackal is depicted
654
A Book of the Beginnings.
as standing on the bow, which is faintly figured in the present copy,
but is distinct enough in the original.
This imagery, with the same apportioning and proportionment, is
found in another sun-myth of the Pallawonaps, in which it is said,
“ The sun’s rays are arrows, and he gives a bundle to every creature;
more to the Lion, fewer to the Coyote.Besides which, in this myth,
the coyote is stationed at the spot, or over the hole through which the
sun comes up. And here the coyote, who, as the jackal of the monu¬
ments, is the guide of roads to the sun, quarrels with the sun respect¬
ing the right of way; the sun insisting that he is travelling on his
proper course; the coyote telling him to go round another way, as this
was his road. Then after the altercation, the coyote asks the sun to
give him a ride round the bow, or upper part of the circle. This the
sun does; they ascend a path with steps like a ladder. It gets hotter
and hotter for the coyote, but he holds on, winking and blinking, until
the sinking sun is level with the western verge of the world ; then the
coyote steps off and finds firm ground again; he who as Sut-Aper
was the equinoctial guide of the sun.
These myths are neither corrupt nor degraded; they mark the
earliest stage, and are precious in proportion to their primitiveness.
They are the literature of the nursery, which was African, but arrested
at a stage outgrown by Egypt itself many thousand years ago. Yet
so certainly do they belong to the ancient mother, that she only can
tell us what they mean when we point to her symbols and jog her
memory.
The Toukaways, a wild predatory tribe in Texas, celebrated the
solar resurrection in a most primitive manner. They are said to have
made the ceremony typical of their origin. One of them was buried
in the earth stark naked; all the rest, being clothed in wolf-skins,
howled and sniffed the air round and round the grave wolf fashion.
Then they dug up the body with their nails, and a bow and arrow was
placed in the hands of the newly risen man by the leading “ wolf.” 2
That wolf was the living image of Seb, the wolf, and the jackal of
Egypt, whose station in the heavens was at the place of the spring
equinox, as the guide of the sun on his way. The bow was the ” bow
of Seb.” ® The buried man represented the sun of the resurrection,
ascending from the winter tomb, and emerging just where Seb, the
wolf, was waiting to set him on his way. These also were Werewolves.
This was their mode of performing the suffering of Osiris, the
descent into hell by Atum, the resurrection of the saviour Messiah as
Horus the Christ, at Easter. This was an annual festival, and the
burial was followed by a dance. It makes one’s heart ache to think
how faithfully these poor despised outcasts of earth have cherished
their ancient traditions. Even when the surroundings of their exist¬
ence were the veriest dust and ashes of life, with these they strove to
* Bancroft, iii. 549. 2 Brinton, p. 231. “ Rit. ch. cxxiv
Roots in Africa beyond Egypt. 655
keep the dying spark of light alive, and hid their treasures in their
rags and dirt.
The dog-star was the announcer of the coming inundation, and
the soul of Isis, the Great Mother, was said to be the dog, or to dwell
in the Dog-star (Plutarch). The Cherokees have a legend of the
deluge, in which a dog prophesies the flood. Isis, the ancient, is she
whose son is the sun, and the Mandans, and other Mexican tribes,
had their old woman who never died, and whose son was also the sun.^
The Acagehemem tribe of Upper California arc said to worship the
“ Panes ” bird. They hold an annual festival of the PANES at which
they kill a bird, sometimes said to be the eagle, at others a turkey-
buzzard.-
Tradition represented this bird as having once been a woman, whom
the god Chinigchinich had met in the mountain ways, and transformed
into a bird. The PANES was killed annually, one part of the cere¬
mony consisting in not losing a drop of blood. The bird was next
skinned with great care to preserve the feathers, which were used in
making the feathered petticoat and diadem, as part of the Tobet ; and
the body was cither burned or buried within the sacred enclosure, with
signs of weeping and wailing from the old women.
It was held that as often as this bird was killed it was made alive
again, and also that the birds killed in various places at the same
festival were all the same bird. How this could be they knew not, but
so it was. Here the Panes was their phoenix, the type of transfor¬
mation and renewal. The phoenix of the hieroglyphics is the Bennu,
or nycticorax, a bird of passage with a remarkable double plume.
The Bennu (says the Book of the Dead) '^ is Osiris, who is in Annu.
That was the sun in the place of the resurrection or re-birth. But it is
properly the bird of the western equinox, the type of transformation
where the sun made his change into the feminine half, or entered
the female phase. Again, at the time of the spring equinox it was
figuratively said that the Osiris had made his change into the divine
hawk, the soaring circle in the heaven, or that he had received the
head-dress of the lion gods ; he was feathered, in short, for the ascend¬
ing flight. But to return. The part played by the wise or cunning
Seb is well illustrated in the story of a man who found a snake
lying fast under a great stone. He set the snake free, whereupon the
snake wanted to eat him. The man objected, and made appeal to
the hare and hyaena (both belonging mystically to the snake side) ; and
they said the snake was right. Then the jackal was inquired of, but
he doubted whether the snake could lie under the stone, until he saw
the thing for himself. The snake lay down once more; the man
rolled the stone on her. “ Now,” said the jackal, “let her lie there.”
This is a Hottentot fable,^ and it reproduces the jackal as the wily
^ J. Miiller, 149. * Brinton, p. 105 ; Bancroft, iii. 168.
3 Ch. xvii. * Bleek, Reynard the Fox in South Africa, Lond. 1864.
A Book of the Beginnings.
656
councillor, Seb in fac-simile. The role of the hyaena and hare is true
to the original typology in their being on the side of the serpent.
One of the Hottentot stories ^ tells how frightened the leopard is
at sight of the ram, and he needs all the encouragement the jackal
can give for him to face the ram. This is a readable apologue. The
winter sun was represented by the leopard or cat, as the maneless
lion, the type of the sun when shorn of his strength. The sun in the
Ritual is called the great cat (or leopard) in Annu, the solar birth¬
place, where the young lion was brought forth, or the sun was re¬
newed. This point was in the Fishes, the place of the spring equinox.
Here was the station of the jackal, the guide of the sun in both his
phases and on both his roads. The sun of winter was in his feminine
phase; hence the cat, leopard, or lioness, the maneless type. This
feminine phase is depicted b}'’ the fear of the leopard at sight of the
ram. It was not from an observation of natural fact that the leopard
would be dramatized as in fear of a ram. But the ram signified was
celestial, which the sun in his feminine phase or type never entered.
The transformation had to take place in the double holy house of
Anup, i.e. the jackal, in Abtu, and the Hottentot fable may be read
as a germ of the Egyptian mythology.
Shu and his sister Tefnut appear as the brother and sister of the
Bushman tales. When the cannibals of the cave or underworld
pursue the sister, she climbs up into a tall tree, and is described as
carrying a vessel of water. The vessel breaks, and the water drips on
the cannibals below, who hear the water dripping down with the sounds
“ Kho-Kho.” 2 These relate to the tree and the water of life in the
Egyptian mythos. Tef, in the name of Tefnut, has the meaning of
Drip, Drip ; and Nut denotes the goddess or receptacle of the water;
she who carries the vase of water on her head.
In another story the sister has a brother who goes out hunting with
his dogs. He sees his sister in the top of the tree, like Nut in the
Egyptian drawings, and the cannibals hewing at the foot of it to cut
down the tree. He sets his dogs at them, and these kill them all.^
These answer to Shu and his dogs in the Ritual, who in company
with his sister Tefnut are the destroyers of the devouring demons of
the underworld, here called the cannibals of the cave. Shu may be
likewise traced in these stories under his types of the ape and the
lion. In the Bushman fables the types appear in their primitive con¬
ditions, which were humanized and divinized in Egypt. Also in these
fables there is a lion which transforms into a woman in one story,
whilst in another the woman transforms into a lion.* This is the
exact similitude of the lion-god Shu, who was represented in one
half of his role by his sister Tefnut, who was the woman or the lioness
as a goddess. These two likewise transformed into the character of
* Bleek, No. 13. 2 Callaway, Nursery Tales.
" Bleek, Fables, p. 7. ■< Bleek, pp. 24, 25.
Roots in Africa beyond Egypt. 657
each other, when the lion Shu became Tefnut in the feminine phase
and Tefnut became the lion in the masculine phase.
Amongst the other fables is one called the “Judgment of the
Baboon.” In this we have the same formula as in the English story
or allegory of the “ pig that would not go. ” The cat bites the
mouse, the dog worries the cat, the stick beats the dog, the fire
burns the stick, the water quenches the firej to elicit the hidden
truth. In the Sephr Haggadah there is a similar allegory in which
the Jioly one slays the angel of death, who slew the butcher, that killed
the ox, that drank the water, that quenched the fire, that burnt the
stick, that beat the dog, that worried the cat, that ate the kid. The
“ Holy One ” of the Hebrew Haggadoth is the youthful solar god,
who was preceded by the lunar Word and by Shu and Sut. When
the baboon has succeeded in his work he says, “ From to-day I
will no longer be called Jan, but Baboon shall be my name.” ^
Now Aan is the name of the dog-headed baboon or Kaf monkey
of the temples and hieroglyphics. The Kaf was originally a
type of Shu the star-god, and a determiner of sidereal time before
lunar and solar or luni-solar time was established. When the phases
and lunations of the moon were reckoned, and the eight gods of
Smen, the “ children of inertness,” the “ sluggish animals of Satan,” ^
were superseded by the new creation, in which Taht the moon-god
built the ark, and became the measurer and recorder of the gods, the
Aan monkey was made the representative of the moon in the
northern heaven. This change is analogous to the change of name
in the Hottentot fable. The Aan baboon was the type of the moon
in the hind-quarter of the heaven, and imaged the hinderward phase
or face of the moon, and in one of these fables it is narrated how the
baboon once worked bamboos, sitting on the edge of a precipice. Up
came the lion to steal upon the baboon. But the baboon had fixed
some plates, round glistening plates, on the back of his head. Seeing
these dazzling plates the lion supposed they were the face and eyes of
the animal. So that when the baboon turned round to look, the lion
thought that the real face was the hindward part. This gave the
baboon the advantage ; he could watch the lion advance, and when
the lion made his leap, the ape bent forward, and the lion went over
both the baboon and precipice. This was the Hottentot way of depict¬
ing the hindward image of the baboon. The curious reader may sec
the PLATES which the baboon wore behind painted in brilliant hues
on the back of the Cynocephalus, blue at the head and red at the
tail, in the plates of Champollion’s Pantheon flgypHen, ^ Blue and red
are the colours of the Two Truths, here applied to the dual lunation.
The plate or disk at the tail of the animal signifies the Aan as
representative of the hindward part, the lunation of the waning half
of the moon. A description in the RituaU of some mystical animal
* Bleek, 17. " Taliesin. ^ PI. 14 B. * Ch. c.kxv.
VOL. II. U U
658 A Book of the Beginnings.
whose mouth is said to be “ twisted when he looks, because his face
is behind,” agrees with the Hottentot portrait of the baboon with its
face behind. The origin of the world-wide allegory of the pig that
would not go may be traced to the Great Bear, one type of which
was the sow Rcrit. This, being the primordial time-keeper, was found
too slow when judged by moon and sun ; hence the “ children of
inertness,” the “sluggish animals of Satan ” (Sut-Typhon), and the
“ pig that wouldn’t go.” Thus the roots of the mythos developed in
Egypt, with world-wide branches, can be laid bare in Africa
beyond. The sow Rerit of the North Pole may also be traced in the
world-supporting hog of Celebes.
In the hieroglyphics, Bennu is the name of Osiris redivivus,
of Horus as Khem, and of the Phoenix type of the resurrection.
Also the Ben is the mount, the cap, tip, and supreme height
of the god—the pyramidion. This in the pyramid shape, with
the seven chambers, was synonymous with the tower of seven
stages and the mount of seven steps. The Phoenix is not only an
emblem of the manifesting spirit, but as the Rekh it is a deter¬
minative of Dreaming. The Manganja people worship a spirit
or deity who dwells on the top of a mountain called Choro. He is
a beneficent divinity, the dispenser of peace and plenty, like the
Egyptian Nefer-hept. Priestesses are dedicated to him as his con¬
sorts, as were the Pallakists of the temples in Egypt; the temple in
this cult being the mountain-top on which the consort dwells alone
with the god. When the people need the spirit’s advice, they ascend
the mount and lay the necessary offering on the sacred ground in
front of the hut, stating their difficulty and desire to the priestess.
They then retire, and the priestess goes for the night to the hut of
the god, who appears to her in a dream, and inspires her with the
message which she is divinely commissioned to deliver.^ Here'the
mount takes the place of the temple of Belus in Babylon, to the
summit of which the priestess retired for the night, to be visited and
inspired by the god in a dream. The name of the Manganja deity
is Bona.
The Masonry or mystery of the people of Senegal is known as
“PORRA.” The person to be initiated in this PORRA has to dwell in
the PORRA bush for a certain time, apart from the population. No
female must look on him, and he is said to be eaten by the PORRA
devil. When he re-issues and has had the new name, one form of
which is Banna, another Cong, the Porra name conferred on him,
he is said to be delivered from the belly of the Porra devil.^
With the Kamilaroi of Australia the rite of initiation into the
duties and privileges of manhood is called the Pora.® Also the
Eastern Australians have a mystical dance in a mystic ring, named
^ Rowley, Religion of the Africans^ pp. 58, 59.
- Harris, Mem. Anthrop. Society, ii. 31. Ridley.
Roots in Africa beyond Egypt.
659
the Porrabung. According to Mr. Threlkeld, POR means to drop
down, to be born.^ PORO, in Maori, means to finish and come to
an end ; porae is to anoint. Peru (Eg.) means the coming forth,
the manifestation of the adult sun-god as Osiris-Bennu, or Horus-
Bennu, i.e. Horus as Khem in the image of the begetter. The Bennu
is the phoenix type of transformation, and the Manganja BONA,
Senegal Banna and Tasmanian BUNG, are probably forms of the
Bennu or phoenix. CONG is the earlier form of Ankh (Eg.), the living
one, applied to the sun or soul that issues from the belly of the
Hades, and the Meskhen of re-birth.
When the Kaffir youths attain puberty and offer themselves
to be made into men, a part of the ceremony consists of making
their faces white with pipeclay.^ So when Horus, or Turn, attained
puberty in his second character as the virile sun of the vernal equinox,
he was the white god. White, says Plutarch, is the colour of Horus.
The white sun-god at this time of attainment assumed the Hut, the
white crown. The pipeclay of puberty, with the Kaffirs, is the exact
equivalent of putting on the white crown, and must have been an
indefinitely earlier act of the same symbolism. Herodotus relates
how the .Ethiopians, when going into battle, smeared one half of their
bodies with chalk and the other half with red ochre.^ These are the
colours of the double crown of the Pharaohs and gods of Egypt; the
red (lower) and white (upper) formed the complete crown. Chalk
and red ochre were typical of the Two Truths, to judge of their
survival with the most primitive races of the earth ages before metal
crowns were fashioned, or even a fillet of cord could be twisted.
In this wise Africa lies behind, and its symbols are anterior to
Egypt.
The Namaqua Hottentots allow their young men or boys to eat
the flesh of the Hare until the period of young-man making, when
they are admitted to the status of manhood, with certain ceremonies
of initiation; after which the hare is forbidden food, because it is a
type of things forbidden, relating to ceremonial uncleanness. The
type is ostensibly connected with the moon, but has a more secret
significance. The root of the matter is, that the initiates are taught
to respect the times of feminine periodicity, and not to eat of the
forbidden food, the hare having been adopted as the external figure
and representative or ideograph of that particular idea. In the
hieroglyphics the hare is “Un,” the sign of periodicity and of an
opening. Hor-Apollo ^ says the hare was chosen to denote an
opening, because the animal always keeps its eyes open. It has
been suggested by Sharpe that the open period, Un, means the
lawful, the unprohibited. In one sense it was so, the period of
puberty having arrived. But in the secret sense the “open’’was
1 V>onviic\^, Daily Life of the Tasmanians, p. 187. * Dugmore p. 159.
3 B. vii 69. ‘ B. i. 26.
U U 2
66 o
A Book of the Beginnings.
also the prohibited period, the negative of two, and on that account
the hare was a type of uncleanness. The two different messages
attributed to the hare by the Hottentots correspond to the two
meanings of the type, as the hieroglyphic of “ Un,” open. The
Namaquas relate that the moon once sent the hare to say to men,
“ Like as I die and rise to life again, so you also shall rise again
when you die ; ” but the hare went to men and said, “ Like as I die,
and do not rise again, so shall you also die and not rise again.” This
made the moon so wrathful with the false messenger that the moon
struck the hare with a hatchet, and made the cleft, or opening, in its
lip, which has remained ever since.^ The hare is a type of periodicity;
hence its relation to the moon.
The earliest typical customs relate to puberty and periodicity, and
the most primitive and permanent types are also emblematic of perio¬
dicity, or, as the Ritual has it, of " time or renewal, coming of itself.”
One of the chief ideographs of time is a shoot of palm, the determi¬
native of the Ren (with the suffix, RENPU), the plant, branch, or
shoot of renewal. This root Ren is found in Earn, Irish, barley;
Eorna, Gaelic, barley, the sprouting grain; Arhan, Mantshu
Tartar, the germs or sprouts of grain ; Arhanambi {ib.), to sprout;
Roine, Irish, hair or fur; RoiNEACH, hairy; ROMA, Sanskrit,
pubes, hair. Roine and Rom permute in Irish, Sanskrit, and other
languages.^
Horus, the Renpu, the branch, the shoot, was the hairy or pubes¬
cent god in relation to this particular type of renewal. He was the
Sheru, and that is a name of barley. The Sheru is the adult, the
manly, the man. The true type of virility is found as the Ren,
in the Hollen, for the holly; Aulane, French Romance for the
hazel; Hebrew, Alon, the oak; and Swedish Ollen for the acorn.
At Brough, in Westmoreland, the eve of Epiphany is celebrated
as “ Holling’s ” Eve, when there is an annual procession with an ash
tree, which is lighted at the tops of its branches; the ash being also
a tree of life, or a Hollen, that is, a Len (or Ren), branch or shoot of
the year. This was the day on which “ kings were created by beans ”;
and on the next day the bean was placed in the cake of Twelfth Day,
to determine who should be king, the bean being the type of the first
Horus, the Renn, who transformed into the Renp, the new shoot, the
divine king.
The Renn, nursling, and Renpu, the branch, plant, or
shoot, were the two forms of Har, the solar god; and in the
^ Bleek, Reynard in Africa, p. 69.
® In like manner. Auburn and Abram are interchangeable names for red in
English, and in deriving the name of Abram, considered as the red sun of the
lower world, it might have been claimed that Abram was permutable with Ab or
Af, the Renn (Eg.), the Nursling Child of the Great Mother, who preceded the
I' atherhood, but the writer desired to take as little advantage as possible of the
law of permutation in dealing with the Hebrew mythology.
Roots in Africa beyond Egypt. 66 i
African Dsekiri the sun itself is Oruna ; in Kambali, Urana ; in
Hindustani, Arun ; in Sanskrit, Aruna or Harina, which names are
represented by the Gaelic Grian and Welsh Greian, for the sun :
whilst in the Timne dialect the heaven or sky is Arianna ; in Man-
dingo, Aryena ; in Soso, Aryanna ; in Doai, Slina is heaven. Now,
the Zulu Ranana is a person with an abundance of beard or large
bushy whiskers. He is a form of the Sheru or Renpu personified.
And in the African Wun language, the Oronyo is the king,
exactly the same as the Breton Roen, a king. In the permuted
form, Romi, in Coptic, is the male ; Rom, in Gaelic, is the mctnbruni
virile^ the linga, another type of Horus, the adult. Rom, in English
Gipsy, is the husband ; and to be rommed is to be married.
Ren and ROM supply type-names for man, as vir or homo, in Rtn,
Gyami ; Runa, Quiche ; Urun, Murung ; Oruni, Landoma
Orang, Malay, Atshin, Sibnow, Sakarran, Tshamba ; Reanci, Sapi-
boconi ; Ranuka, Tanema ; Rum, Khong ; Olma, Lap; Ermeu,
Coretu, Lan, Thoung-chu ; Lenni, Minsi; Ileni, Shawni; Amlun,
Korawi. The Egyptian Ren (Welsh, Pren), for the branch, probably
furnished the name of the Reindeer, not merely from Reni (Eg),
cattle (as in Runt (Eng.) for an ox), but from the typical branch and
shoot. Rena (Mao.) is to stretch, or shoot out. The reindeer is re¬
markable for its branchy horns, which it shoots periodically. Harina,
in Sanskrit, is a name of deer, antelope, stag; one of five kinds.
Iremu (Georgian) is also the stag, Harina also means green, and
both Green and Horn are based on Ren. These are types of re¬
newal and puberty, named from the same root and for the same reason
as Luna; Maori, Runa , Keltic, Luan ; the titles of the renewed and
horned moon. RANpick is an equivalent, in English, for stag-headed.
The head of the stag is depicted (although rarely) on the monuments
as an emblem of renovation. The horns appear inverted, that is, shed,
in the judgment scene copied by Bonomi from a tomb in Thebes.^
Schoolcraft gives the grave-post of Waboojeeq, a famous Indian
war-chief, who died about 1793.“ He belonged to the clan or totem
of the reindeer; at least the reindeer is depicted on the tomb-board
in the reversed position that denotes death, which agrees with the
reversed deer’s horns in the Egyptian judgment scenes. In this
connection it should be noted that the REINdecr’s horns were the chief
material used by the artists of the early Stone Age for incising their
figures on, the Ren being the cartouche in Egypt for the royal
names ; and to REN was to name; also Irana in Sanskrit, Renga in
Xosa-Kaffir, mean to proclaim and publish. Thus the reindeer’s
horn, the branch and shoot, the type of shedding and renewing, was
the palaeolithic cartouche and means of RENN-ing found in the caves,
which were also the graves; so ancient is the type. The stag’s horns,
according to Hor-Apollo, signify long duration. But the duration
^ See Hor-Apollo, B. i. 69 ; B. ii. 21, and PI. 2. - i. 357.
662
A Book of the Beginnings.
was also manifested by transformation and renewal; not merely by
the dead bone, but also by the live shoot of the young horn ; the
type was emblematic of both. The same writer says the “ bone of a
quail signifies PERMANENCE and SAFETY, because the bone of this bird
is difficult to be affected.” ^ In a note the editor observes that the quail’s
bone sign probably signifies “ son.” Dr. Birch reminds me that the
bone here called the “quail’s” is more probably the calf’s bone. The
calf, Aa, denotes the infant, and the word means substance, to beget,
issue, and be born. As a determinative the bone, with flesh on it,
signifies AA, Au, issue, engendering, birth, born of; AuAand AuF (or
af), flesh; SHAA, the substance born of; SHEB, flesh. In the form Ali,
flesh and bone, or horn, have one name. Flesh and bone were con¬
sidered to be the substance born of. This bone is especially the
determinative of the SHOULDER, and is therefore a guide to the
prevalent use of the shoulder-blade. The Chippewa Indians made
their magic drawings on shoulder-blade bones, which they threw
into the fire to divine by.^ The Laps, Mongols, and other races
drew upon and divined by the shoulder-blade. The flat smooth surface
of this bone adapted it for incising or drawing. It was the Leaf of a
very primitive book. Lap in Magyar is the leaf of a book— Lapas
in Lithuanic—and Lapalka (Ib.) is a shoulder-blade. The calf being
the type of an infant, its bone becomes a hieroglyphic guide to the
bones of children which have been found within adult skulls. The idea
of permanence and safety was connected with the type of renewal and.
reproduction, which would likewise be represented by the bone of
the child, the substanc-e born of, and therefore an ideograph of
rejuvenescence and re-birth.
It is with the greatest probability that the Quiches are reported to
have slain children on purpose to make a paste of their blood, where¬
with to cover the green stone in making up their mummy-type of the
resurrection—an early form of the bloody wafer of sacrifice continued
by Rome.
Thus the apparent problem presented by the trepanned skulls found
in the burial-caves of France can be solved by the typology, which
enables us to interpret the primitive ideas by their extant ideographs.
These skulls had been trepanned, and flint arrow-heads, together
with the bones of infants, had been inserted within the cavity of the
skulls.® Now when the beetle was buried within the skulls found in
Egypt, that was as a type of transformation and rising again ; Khep'r
being expressly the re-erector of the dead. The arrow-head, in
common with the axe, represents the Nuter of the hieroglyphics— the
ideograph of renewal, permanence, protection, summed up as power
or divinity; that is, the ability to renew, make permanent, and protect,
personified as a god or goddess, was represented by this type of the
‘ B. ii. lo. , 2 Tanner’s Narrative, p. 192.
^ NArchc’olo^ic Pnl-historique, by Baron J. de Baye.
Roots in Africa rfyond Egypt. 663
Celt arrow-head, the hieroglyphic plane called the Nuter. It was
Horus the Younger, the sun of the resurrection, born at the vernal
equinox, who rose again ; and it was he whose types included the
hair or beard, and the palm-shoot of the Renpu. We are told that
Horus defended himself against his great enemy, Satan, with a palm-
branch, that is with the type of renewal—the RENPU-shoot which he
himself impersonated ; an image of continuity by reproduction. This
type belonged to Taht in the lunar mythos, in relation to the renewal
of the moon. In each case the god and the branch are equivalents :
both were types of the same fact of renewal, and nothing more. Both
were preceded by Sut, whose name is identical with the Shoot, the son
of the genitrix, the tree of life. With Sut-Anup, .son of the oldest
genitrix, we get back to the arrow-head, adze, or axe forms of the
Nuter type. Anup is an Egyptian name of the stone adze, plane, or
Nuter ; and, in passing, it may be noticed that the jackal, wolf, or fox
is a type of Sut; the fox in Europe taking the place of the fenekh,
wolf, or jackal in Africa. Sut-Anup, in his degradation, was made
the representative of Evil, and became our Satan. Now the Japanese
still identify the Celts of the Stone Age as weapons of the Evil Spirit,
whose type is the fox, and they call them fox-hatchets and fox-planes ;
and these are identical in name and nature with the Egyptian NuTER,
a plane or adze called Anup, after the divinity whose symbol was the
fox, or its African equivalent, the fenekh, or the jackal.^ The old
British broadsword was likewise named a fox. The arrow-heads,
then, are emblems of the son of the genitrix, when he was Sut
of the Dog-star. He was the first “ opener,” and the stone was his
type. In this image of the child of the mother were the dead buried
in the cave of the genitrix and placed in the posture cf the foetus in
the womb. The skull was opened, and the type of the opener, Anup,
was inserted, to represent another opening out of the underworld, 01
the re-birth. The typical trepanning was probably founded on the
observation of the unclosed skull of the infant; they were repro¬
ducing the child in the womb. This conjecture is corroborated by the
bones of the infant being placed within the skull of the adult as
another.type of renewal and re-birth.
In one shape or another, in one place or another, the most primitive
types of early expression appear to have persisted and survived. The
arrow-head, as a stone monument and emblem of protection, is de¬
veloped and continued in the grave-stone. The shells and beads ot
' The Axe. Abram is said to have taken the opportunity, while the Chaldeans
were abroad in their fields, of entering the temple in which the idols stood, and
breaking them in pieces with an Axe ; and in order that he might the more fully
convince the worshippers of their folly, he hung the axe on the neck of the chief
idol, which is said by some writers to have been Baal, as if he had been the author
of all the mischief. The same story is told by the Jews, Mho relate that Abram,
the Iconoclast, demolished the images in the workshop of Terah. Baal is Sut-
Anup, the opener, whose ideograph is the axe, and the story testifies to the
Egyptian origines.—Hyde, De Bel. vet. I'ers. Ch. ii. Al. Beiddwi.
664
A Book of the Beginnings.
the talismanic Gru-Grus are represented by the Rosary. The
“Cross of Christ” reproduces the Egyptian Ankh and Tat, which
were buried with the dead. The palm-branch of Taht, the shoot of
the Renpu with which Horus defeated Typhon, is still gathered
and carried on Palm Sunday by the boys in various parts of
England.
The earliest form of ideography was acted before ideas could be
otherwise registered, and this still exists in the customs and rites of
the primordial drama. These are yet extant where they have never
had any other expression. In the absence of literature and pictures
the ideography is performed. Thus the “ shooting of the Horns ” is
represented by the African Bongos in a funeral ceremony. These
people still bury their dead according to the custom of the Palaeo¬
lithic age. They place the corpse in a crouching posture, with the
knees forced up to the chin, like the Peruvian mummies. The body,
being bound and compressed to preserve that position, is then sewn
up tightly in a SKIN.
The Bechuanas prepare to fix the body in this bent posture by
calling in the aid of death. When a person is dying, they throw a
net over the body, and hold it in the sitting posture, with the knees
brought in contact with the chin until it is rigid in death, which
is a very early kind of mummy-making. The body is then carried to
the grave in a sitting posture, the.head being covered with a skin.^
The skin was a type of renewal. In the hieroglyphics the Nem
(skin) has the name of repetition, and a second time. In the “ chapter
of placing warmth beneath the head of the spirit,” ^ the deceased
calls the lion (Paru) the “ lord of the numerous transformations of
skins,” which suffices to connect the skin with the shooting and
shedding of the hair, as illustrated by Hor-Apollo.® The deceased
also says his body has been put away; but, addressing the god, he
cries,^ “ Thou makest to me a skin ” ; that is, something to appear
in, to cover the nakedness of death. The skin in which the Bongos
wrapped their dead always appears in the judgment scenes. He
is “ sound at the evil altar,” and has not been dragged to it; that
is, at the judgment-seat, where the spotted skin (Nem) was always
present as a symbol of the judge. Hor-Apollo ® calls it the undress
robe of royalty, which the king wore only in presence of the priest
who was as the eyes of the gods. The skin of the Bongos was their
undress robe, worn by the dead in presence of the gods.
In making their graves, the Bongos sink a perpendicular shaft for
about four feet in the earth, and then hollow out a niche in the side
of the grave, and insert the corpse into this, so that it may not have
to bear any pressure from the earth in filling up the grave. This is
a primitive form of the chambered tumuli and tombs. A heap of
^ Rowley, Relif^on of Africa, p. 96. 2 ch. clxiii.
^ B. ii. 70. ‘ I Ch. cl.'cvi. ^ i. 40.
Roots in Africa beyond Egypt.
665
stones, the cairn, is then piled over the spot in a cyl'indrical shape, and
supported by strong stakes driven into the soil all round. On the top
of the pile a pitcher is placed, frequently the same that had been the
drinking-vessel of the deceased. The site of the grave is then marked
by a number of long forked branches, which are sharpened into horns
at the ends, and carved with numerous notches and incisions. The
friends of the deceased are invited to the funeral, and all take part in
preparing the grave, in rearing the memorial urn, vase, or pitcher, and
in erecting, shaping, and ornamenting the horned sticks. “ When the
ceremony is finished, they shoot at the stakes with arrows, which they
leave sticking in the wood.” Schweinfurth says, “ The typical meaning
of these horn-shaped stakes, and the shooting at them with the arrows,
had long since fallen into oblivion ; and notwithstanding all my en¬
deavours to become acquainted with the Bongos, and to initiate myself
into their manners and customs, I could never get a satisfactory
explanation. ”
Now the fact is, such customs are too simple for the meaning to
be lost by those who have not lost their own simplicity in passing
on to other planes of thought. The Bongos and others know the
meaning of these customs more or less ; but the imposing ignorance
of the Europeans is too much for them ; it shuts them up by making
them conscious for the first time of their utter simplicity, and their
nearness to naked nature. Remembering the typical joalm shoot, the
reversed deer’s horns in the judgment scenes, the use of the shed
horns of the reindeer, and the skin which shoots its hair, we may infer
that the Bongos were enacting the “ shooting of the horns,” which was
one of the earliest signs of “ renewal, coming of itself,” and was there¬
fore applied to the human being in death. Volumes might be filled in
tracing these typical customs to their root, and then the explanations
be laughed at. But the profound ignorance of the knowing present
concerning the past, will fail to impose on the writer of this explana¬
tion ; he does not mind the laugh ; the Bongos and other races do.
On the West Coast of Africa the negroes form figures, apparently
made of sand and ashes, which are laid on the rock to dry and
indurate, when they look like stone sculptures in low relief. Accord¬
ing to Captain Tuckey^ the fetish-rock on which these rude figures
are found is considered to be the peculiar residence of the spirit
named Seembi. This is analogous to that of the Carib Zemi ; the
West Indian Cemi ; the ZiMMU of Zanzibar and Uganda; the
Zemes of the Mayas, and the Shemau of Egypt. The Ozohim, in
Igu, is a spirit, rendered by the missionaries a devil; the USOAIIIM
being the same in Egbirahima. These are identical with the Saman
Fanti, a ghost; SciIIM, Dutch, ghost or spirit; ScilEMEN, German,
phantom or shadow; English, Sl-IAM ; and the Sem (Eg.), an amulet,
figure, emblem, image, the mummy-type of the departed. The earlier
* Narrative, p. 375.
666 A Book of the Beginnings.
form of these names of spirits' is Khem, the Egyptian name for
the dead.
The Mantshu Tartars place a pole or rod at their doors, to
make known to the passers-by that they are offering to some spirit.
The pole is called a SOMO ; and the act of making known, showing
and explaining is called Sambe. So in French Romance a funeral
service is called a Seme, the Egyptian Sem, to conduct a ceremony
The makers of the rude raised figures on the rock of Seembi were
also representing and commemorating their dead. One of the figures
copied by Captain Tuckey is the hippopotamus—the oldest type of
the Great Mother in Egypt. Another is the rock-lizard. This is the
ideographic determinative of the words AsH, Amma, Mat, Umt, and
Shenbi, all of which denote niany, numerous, multiplied. By per¬
mutation of the M and N, Shenbi is equivalent to Seembi. The
rock-lizard, in Egyptian thought, if applied to the dead, would be the
sign of wishing the life renewed a myriad or a million times.
Bastian states that the natives of Bamba say their great Fetish
dwells in the bush, where he cannot be seen by any one. When
he dies, the priest carefully collects all his bones, so that he may
preserve and nourish them, that they may revive again when they
acquire new flesh and blood. In the Mangaian myth Tangaroa is'
a god who dies and rises again in three days. When he dies Maui
carefully collects his bones, puts them inside a cocoa-nut, and gives
them a “ terrible ” shaking, and, like the dry bones which were shaken
in Ezekiel’s vision,^ and came together again, the bones revive, and on
opening the cocoa-nut shell the dead god is found to be alive.^ This
is the doctrine of the mummy, as in Egypt, exactly the same as
setting up the Tat image of establishing for ever, and of making
the mummy itself. The image was emblematic of the moon, sun,
or soul in the underworld, and when the Hebrew priests are said to
bring the Atzem, bones, mummy-type, or self-sameness of Joseph up
out of Egypt, the original significance was the same as in the act
of the priest of the Bamba fetish, who is said to collect and keep the
bones of the god until they are clothed again for their resurrection.
Also the Atzem of Joseph, whether the mummy image of Self or
some other figure, has its equivalent in the African Akurakura, Esem,
a Gru-Gru or charm.
Captain Tuckey says the word Fetish, meaning a charm, magic,
and witchcraft, is in universal use among all the tribes of the western
coast of Africa.® It is supposed to be derived from the Portuguese
FETigo, which implies a form in TIKO analogous to the New Zealand
and Peruvian TiKI. In the modified form of Tes, the fetish can be
traced to the Egyptian Tes, the very self, the enveloped form, the.
soul, as we say. Tes also means to tie up, coil round, as in making
' Ch. xxxvii. 7. ■ 2 Qiii^ Myths and Songs of the Pacific-, p. 63.
•* Narrative., p. 375.
Roots in Africa beyond Egypt.
667
the mummy, based on the embodying of the child by the mother,
called Tesas-Neith. Tes (Eg.) may be resolved into the (T) Sa,
that is the mummy image, also the soul which was typified by or as
the Sa, earlier Ka. Sa further denotes an Amulet, for protection,
help, efficacy.
One form of the Sa amulet is the tie or noose emblem of repro¬
duction, but the type of types was the mummy-figure This Sa,
Tsa, or Tesa, is represented by the Assyrian Tsi, for the life ; Greek
Zao, also Saoo, to preserve and save ; and Sos, safe and sound; the
Ashanti SiSA, one who may be born again ; Chinese TSOO, to preserve,
help, aid, succour, and assist; Fijian So, to help; Kaffir Sizo, help,
assistance, succour. The Ze is a fetish in Kiamba ; OzAI, Ife; Ozoi,
Ondo; and Zazo in Ebe. The mummy image was the Saviour,
the Karast, which represented the primitive Christ, the embalmed
or anointed, the original type of the Pepul Kristo, a fetish image
which was not derived from the missionaries. The Egyptian Tes
for the self, and the Sa (T-sa), as the mummy image, is well pre¬
served in the Chinese Tse, the self, himself, or likeness of himself.
With the Egyptian masculine article as prefix the Ka or Sa becomes
the Besa (Eg.), Amulet, for protection ; English BoSH, a figure ; and
Pax, an image of the Christ on the Cross; Gaelic Bas for thq dead
body; Coptic Basi, the corpse ; the Egyptian god Bes ; Polish BOZY
or Syn BozY (Son of God), the Hindu deity Pasu ; Mantshu Tartar
POUSA, an idol; Persian PaSH, Hindustani Bhes for a likeness, and
the Chinese P’ak, for the corporeal soul.
The roots of these things are to be found in Africa, where the type§
are still extant in their most primitive form, as they were before the
movement down into the Nile Valley led to the existence, develop¬
ment, and civilization of Egypt itself.
In the African Legba and Barba dialects, the idol or fetish figure is
named TORU, the equivalent of the Welsh and Cornish Del\V, for an
idol or statue. In Xosa-Kaffir the idol is called Dalo, and Tarah in
Dselana. This was the Tara-Tara, applied to Stanley’s Notebook,
and also to a mirror, the reflector of the image—the book being a
reflector of the image of thought. These words were represented in the
hieroglyphics by Teru, for the SHOOTS of time and season ; Teru for
drawings and colours, TERU and DRAW being synonymous. In Akka¬
dian, Tar means to cut and carve; Toreia, in Greek, is carving in
relief; TUREI, Malayan, to cut, carve, engrave ;' DOLO (Latin), to cut
and carve ; Dala, Xosa-Kaffir, to create. In Gaelic the created, cut,
or carven image, figure, or statue is the Breach. In the monu¬
ments the divine artizan Ptah, who is the modeller and potter,
appears as the draughtsman in the act of pourtraying the child Horus.
Teru (Eg.) also means to invoke, evoke, and adore.
One African name of the fetish, as idol, charm, or talismanic
ornament, is the Gru-GRU or Gree-GREE. This Gree-gree, in the
A Book of the Beginnings.
African Kiriman, is the Okuiri ; Ukwiri in Meto ; Ekuru in Kupa ;
Giri in Krebo. Gree-GREE duplicates the type-name, one form of
which is Akar (Eg.) for the charm and silence.
The necklace and bracelet were early Gree-grees. Ekuru, Kupa ;
Ewaru, Egba; Giro, Dewoi, denote chain-fetters for the neck. The
Ekuru, in Kupa, is also a bracelet or armlet; the Agor in Ekamtu-
lufu, a bracelet; Au KARAT, Arabic, a spherical amulet or charm;
CllURl, Hindustani, bracelet; Kara, Persian, bracelet; Keyura,
Sanskrit, bracelet; whilst CORI, in Fijian, means to string beads. The
beads with which the Europeans have swindled the Africans out of
their own valuable products were all invested with a sacred character
on account of this primitive symbolism. The mixed red-and-white
bead, so eagerly sought for in Central Africa, as we learn from
Livingstone (or Waller), was as much the type of the two truths of
mythology as the later red and white crowns of Egypt.
Plutarch tells us that Isis, finding herself enceinte, hung a certain
charm or amulet around her neck on the sixth day of the month
Papophi (Oct. 4th in the Alexandrian year), which amulet or charm
when interpreted in Greek, signifies a True VOICE. The voice in
Egyptian is Kheru, and the true is Ma; MaKheru being a title of
the voice, word, or Logos. This was the amulet of the gestator, one
form of which is found in the nine bubu or beads of Isis. Still earlier
than beads were the berries and the seed-pod of the acacia-tree of
life, as a determinative of the seeded or pregnant wearer, the Mut-
SNATEM or NETEM. These berries and bubu or beads of Isis were
the prototypes of a network of bugles and various coloured beads,
made use of in the preparation of the mummy, and worn over all the
other wraps and bandages, the network being a symbol of the net
(of Neith) with which Horus the child was fished out of the waters
of the Nile. The regeneration of the mummy in the tomb, founded
on the generation of the child in the womb, was typified by the
Scarabaeus of Khepr, the transformer, which was woven into this
network of beads.
The charm Akar and the Khart (child) or mystic Word, have the
same name as the Gree-Grees, the bracelets, the beads, the berries,
and the trees on which they grew, as in GllAR (Persian), laurel;
Keer (Eng.), the rowan-tree; Garrus (French), holly; Kauri
(Maori), a pine, the resin-tree; ACHOUROU (Spanish), American
bay-tree; Hickory (American), tree; Aar (Scotch), alder, and
English Holly, all of them being forms of the tree ol life, first
personated by the mother as bearer.
When Isis wore the Akar charm, she was rounding, was enceinte,
which has the same meaning ; and Achar (Welsh) is rounded, en¬
circled ; Gyroo (Greek), to round or surround ; Ghera (Hind.), a
circle or circumference ; Gyre (Eng.); a circle ; and GURU in Sans¬
krit means the pregnant. Her child was the voice, the Kheru or
Roots in Africa beyond Egypt.
669
Khart that first prophesied and foretold as a type of time, hence
Chrao, Chreo, or Chreso (Greek) is to deliver an oracle, to
chresthen, the divine response ; Agouro (Portuguese), divination,
a soothsaying; Oghur (Turkish), augury ; Latin, AUGUR ; Carie,
(French Romance), a kind of witchcraft; HOR (Persian), a nativity ;
Horoscoi’OS (Greek), and many more.
The African Gree or Gru-Gru is just the Egyptian KllRU, the
voice (Vach), the word, the utterer, and utterance, the Logos when
personified. Khru is the original of the Kurios, the Khar of the
virgin mother, called the Khart or child-Horus. Khar modifies into
Har, the Horus of the upper heaven and higher life. One of these
represents the fore-shadow and phantom of reality; the other the
True Word.
The typical Word, Logos, or messenger, is universal under this
name. For instance, Taht, the lunar word, was represented by the
crane, which in various languages has the Egyptian name of the voice
or word, as in the Gaelic CORRA, a heron or crane; Scottish Gru, a
crane; Mantshu Tartar Kerou, a stork ; Irish CORR, the crane or
stork; Italian Gru or Grue ; Latin Gruis, a crane ; Sanskrit KliARA,
a heron.
In India the Khuru became the Guru, a name of the teacher, as
utterer of the word of wisdom. Also in Sanskrit Kara is the word,
the feminine, or a secret messenger; Celi (Welsh), the mysterious
and secret one; Gair (Welsh), denoting words ; Korero (Maori), to
speak, tell, say; GUL (Kanuri), to say; Karu (Ass.), to invoke;
Kolli (Mandingo), to swear; GOLE, (Cornish), to swear; KOL
(Lesghic), a mouth; Kelo (Goram), the tongue; Klai (Chinnook),
to cry. The poor African’s Gru or Gree-Gree was a primitive
form of the Kheru, voice or cry.
Another name of the Gru is Kla, the tutelary genius of a person
which can be evoked by magical arts. The Ashantis call the Kla
the spirit of a man. If the name be used in the masculine gender
they say that it stands for the VOICE that tempts a man to evil, and
if used in the feminine it denotes the voice that persuades him against
the evil; ^ which identifies the Kla with the Egyptian Kharu, the
voice or word of two natures or aspects impersonated by the two
Hars.
This duality of the Kheru (Har) is denoted by the repetition in Gru-
Gru ; and “ JU-JU ” is also a name of the Gru-Gru. Iu (Eg.) is two,
twin, dual, duplicative, and therefore the equivalent of Ju-Ju.
Written with the Hi, we find Hiu, whence Hu, the tongue-deity of
twofold character; the tongue is painted of two colours, and Hu
means a spirit of good or evil, the equivalent of the twofold Word.
Also Hu is a name of the twy-formed sphinx. Huhu is likewise a
^ Baseler, Missions Mag. 1856, 2, 134, 139.
670
A Book of the Beginnings.
name of this biune being, and the Dahoman deity Hoho is the
double-natured god to whom twins are dedicated.
When the person dies the Ashanti Kla, or tutelaiy genius corre¬
sponding to the Egyptian Ka image or genius, the living double of
the self in this life, becomes a SiSA, and the SiSA may be born again ;
with which we may compare the Egyptian Ses, to breathe, reach land
and respire as a living soul after the passage of the waters or in death.
Sessah also means to perambulate and make the circle of the
ever-living gods. Ses is the opposite to de-CEASE. SuSA in Zulu
Kaffir means the cause, ground, and origin of a thing; Sus (Arabic),
root, origin ; Ziz (Ass.), as before, as you were, restored, and flourish¬
ing ; SoiS (Irish), at rest ; Soso (Zincali), rest.
The Ka-la or personal spirit of the Karens of Birmah is the same
as the Kla of the Ashantis, and this is abbreviated into the “ LA ”
of madness or epilepsy, or others of the seven demons so named. The
KA is identical with the Egyptian for the personal “ la,” hence the
Kala or Kla. The objection of the primitive races to having their
portrait taken is well known; the portrait, being the image, is, in a
sense, the Kla, or Egyptian Ka, the living image of the self and
personality, an objective form of that which they conceive to be the
subjective self and permanent or reproducible part. The sun-god Ra
has fourteen “ Ka’s ” or images, which are founded on the fourteen
days of growing light in the first half of the lunation, his light being
reflected fourteen times by the moon, these fourteen reflections are
called his Ka’s, as fourteen impersonations of his second self.
The Maori Karakia is a prayer, incantation, to say prayers, repeat
a formula of words at a religious ceremony, perform a religious ser¬
vice. The name of the Papuan “Kar-WAR,” in presence of which
the native squats to divine the right and the wrong of a thing, is a
form of the Gree-Gree of Africa, and bears its dual name, and these
are identical by name and in their nature with the Egyptian Kheru,
the voice, word. Logos, and the Greek Chrao or Chreo, to deliver an
oracle.
The first oraculum was the mother, and the inner voice was the
child of two utterances. The fact of this life was then applied to
another in the eschatological phase, and to the voice within in the
sense of the conscience.
The Hebrew Atzem or Gatzem, which is applied to the bodily
Self, the bones of the body, the bones of the dead, and likewise to
the foetus within the womb, as the body which is a fruit of the body,^
explained by the Egyptian Khat, the body, corpse, or child, and
Sem, the representative sign and likeness, is derived from this origin
of the Fetish. The joint of the backbone, especially the end one, the
bone called Luz by the Rabbins, was the same type as the hiero¬
glyphic Usert, a sceptre formed of the vertebral column as the sign
1 D'D^y, Ecclcs. xi. s.
Roots in Africa beyond Egybt. 671
of sustaining power. A man was held to rise again in the next life
from Luz in the backbone, the nucleus of his resurrection body.
Luz represents the Egyptian Rus, to rise or raise up. The bone, the
berry, and other primitive forms of the symbolic Sem or Amulet
were worn long ages before the mummy itself could be preserved,
and these earlier types have been continued in inner Africa.
The Gru-Gru worn by Isis denoted the other self, as the child in
the womb with which she was GURU (Sansk.) The Gru-Gru of
beads or berries worn by the marriageable maiden signified the other
second self of womanhood ; the Gru-Gru worn by the Queens of
Egypt in the shape of the vulture or the double Urzeus serpent was
the crown of this second self duplicated in the maternal phase.
The Shebti or mummy type placed in the tomb was the Gru-Gru
or double, representing the other self hereafter; the child of another
life in the womb of death. This was one aspect of the Kla, the
tutelary genius which was finally pourtrayed as the other self, the
voice within, the voice of that which lived on through death, ulti¬
mately called the voice of conscience within ourselves.
Now, when the Bechuana women who are married find them¬
selves in the condition of Isis, they begin to carry about with them
a doll, as the outward and visible sign of the inward grace, and when
the child is born, the doll is put aside. One of these, now in the
London Missionary Museum, is simply a calabash wound round with
strings of beads. The Basuto women make use of clay dolls for the
same purpose. These are treated as children, but the names of
tutelary genii are likewise given to them.^
When the Ashanti woman finds herself enceinte she not only puts
on her Gru-Gru of beads or berries to show that the flower has set
and seeded, she goes at once to the oracle of the priest to have a
spirit-consultation, and obtain particulars from the Kla or tutelary
genius respecting th@ ancestry and future career of her child. ^ Accord¬
ing to the missionary here quoted, the Ashantis hold that the Kla
or soul existed before the body, and has had a very long existence
indeed, it having been continued and passed on from generation to
generation from the remotest time. But does not this consultation
concerning the ancestry point to the indefiniteness of promiscuous
intercourse before the fatherhood was known and acknowledged
In mythology the first divine child is the self-begotten ; the paternity
not being taken into account. This inquiry concerning the fatherhood
would be an early form of seeking for a Creator. Bastian saw the
Indian women in Peru carrying the doll image on their backs as the
Atzem or Sem type of the child that was dead.
What is the origin of the image and idol but the endeavour to
pourtray an objective form of an inner and unseen self, the idea of
which begins with the child in the womb This is illustrated by an
^ Casalis, Basutos, p. 251. Rowley, Religion of the Africans, p. 118.
6J2
A Book of the Beginnings.
expression in the Ritual (Chapter of the Scarabaeus) “ en-ttik Ka em
Khat," which, according to the primitive thought and hieroglyphic
imagery, is literally “ thou art the image or soul in my womb.” The
beetle within the body was the type of transformation and becoming
for the future life. It was an image of life in the dead body, as in the
womb of the tomb, because the mother-type had been applied to
the earth or the void as the place of burial and re-birth of the star,
moon, and sun that re-arose from the underworld, and the Meskhen
of the new birth. These were both phenomenal and physical,
having no relation to a “ perception of the Infinite,” and on their
bases was reared the superstructure of eschatological typology.
The womb was the first €l8(o\eiov, as the chamber or house of the
image mentioned in the texts, which had become the place of the
Ka-images set up by the Egyptians with their dead. The symbolry
of Sex, and the mother-mould of expression, adopted by the natural
desire to produce, were continued when the feeling to be expressed
was the desire to be reproduced. Now the Bone-caves have yielded
up their buried secret, we find that so far back as the record goes the
desire to be reproduced is as manifest as the desire to produce, and
in these sentiments only do we reach the root of the Phallic origines.
No written language is found in the Caves or the Mounds to tell us
what were the ideas of the men of the Palzeolithic Age, but these
primitive types, the most ancient records of the past, are often more
eloquent than words, and their kith and kin are still extant above
ground in Africa to-day, awaiting the comparative typologist to
become their interpreter, as a means of entering into the minds of those
who are still the children of that remote and dumb primeval past.
We shall learn more of the tangible roots of these ideas in Africa than
from all the classical literature of Greece and Rome, or sacred books
of the later religions of the world, and it is exasperating to feel that
matter far more precious for the present purpose may be lying
unavailable in Dr. Bleek’s unpublished collections.
In some languages, to say and do are synonymous ; but the doing
precedes the saying, and the earliest utterance was that of visible
speech. The primordial forms of this doing and saying, or express¬
ing by means of the first intelligible signs, originated with the
black races who are so despised and misunderstood by the magni¬
ficent “ Caucasian ” conceit of “ mean whites,” who send missionaries
to create in them a sense of their nudity—the absence of which
ought to show that they do not belong to the “ fallen ” race—and
a consequent need of being provided with English clothing.
These types, this imagery, the visible expression of a nature other¬
wise dumb, are to me infinitely more pathetic than the most perfect
utterances of poetry. They constitute the root-origines of symbolism ;
they were primarily the signs of the simplest, most aboriginal of
human needs, those of the outward expression and visible configuration
Roots in Africa beyond Egypt. 673
of thought and feeling. The religious is their final phase, and in this
they have persisted until the present time; for it will be demonstrated
that much of the' outfit and wardrobe of our current theology was
primarily furnished through Egypt by the naked races of Africa,
and that we, in common with them, have been the ignorant victims
of misinterpreted typology.
One last illustration of a masculine type. There is a bell in the
Edinburgh Museum of Antiquities which was taken from St. Fillan’s
Chapel. On the top of it the male emblem is figured; the ancient
type of Khem-Horus, who was the potent and prevailing Har (or
Hal) of the resurrection. This was the first part of the mummy that
re-arose in death, and the Christian was a simple, at times a very
simple continuation of the Egyptian Iconography. The god of this
image was the appearing, emanating, and manifesting son, i.e. Per
Renn, or the Renp, the masculine, pubescent Horus. It was in the
person of Khem-Horus that the son became the father and was con¬
sidered as both the child and husband of the Mother in One.
Now the name of FiLLAN is word for word identical with Per-Renn
(the ViR-renn) the manifester in the masculine type represented by the
male image, which has the same meaning on St. Fillan's bell as on the
deerhorn of the Palaeolithic age ; the African Fetish Legba, or in the
portraits of Khem, Mentu, and Horus the Renn, whose epiphany is
celebrated unwittingly on Hollen’s (or Holling’s) Eve, which still re¬
tains the name of Har, the Renn who was the Hairy One. Harren
in English signifies the Hairy, or made of hair, and the Hollen (Holly)
is the typical tree and namesake of the Har-Renn. Naming, in the
same way and from the same type, is represented in the Maori
language by the word Tara, which denotes the MENTULA, manly
mettle, the hair on the skin, the PUBES, things prickly and pointed, and
the rays of the sun on the horizon. FiLLAN is probably the Scottish
form of “ Perran,” the Cornish saint who has preserved the mean¬
ing of Renn (Eg.), the Little One, in the place-name of “Perran
THE Little.”
Sufficient has now been said of the roots in Africa beyond Egypt.
In conclusion, a word of explanation on the plan and object of this
work, which cannot be fully unfolded in the first two volumes. It is a
sine qud non for the Egyptian origines to be thus far established as
the foundation of all that has to follow, and, to some extent, correla¬
tion must and would commence in this comparative process, before the
myths themselves had been related, and the fundamental nature of
typology interpreted. For this reason, conclusions already attained
by the writer had to be occasionally stated, glanced at, or implied,
which must appear to the reader the sheerest, and sometimes most
unwarrantable assumptions, until the evidence for such conclusions
can be completely set forth.
Allusions to matters not yet in the reader’s mind will of necessity
VOL. ii. X X
674
A Book of the Beginnings.
cause some present perplexity. This was unavoidable. The writer
was compelled to talk the language of typology, so to say, before the
grammar had been presented to the reader. Also, there are things
here of which an Egyptologist only can have any previous inkling. But
nothing has been asserted without warrant. Nothing has been intro¬
duced wantonly. All that is new, and strange, and startling, has its
place, or will find it, and be found in it. There is nothing mystical in
mythology, but some doctrine, dogma, or religious rite will be traced
to it in the sequel. The following volumes will be devoted to the
typology of the whole subject: the science of typology ; the typology
of the Genesis, Eden, the Tree, the Fall; typology of the Deluge and
Ark ; typology of the Gods, the Great Mother; the Mother and
Messiah son ; the Two Truths of Egypt; the Biune Being, the triads
and the trinity ; typology of time, of number, of the Word, or logos ;
typology of the cross, and the crossing; typology of the murrtmy and
the Ka ; typology of naming and of sounds; typology of the astro¬
nomical allegory ; the great pyramid and the great year. Each one of
these types will supply further evidence of what is here termed the
Egyptian origin, in corroboration of the present witnesses in words
and myths. The first thought of the reader may be that the typology-
should have preceded these two volumes. But the writer had to show
cause w^^the world should be troubled at all on the subject of typo¬
logy, and offer some reasonable ground for hope that a bottom might
at length be found in the hitherto unbridged abyss. It remains to be
shown how the “ Types ” originated in phenomena, of necessity and for
use ; how they became the symbols of expression in mythology and
language, and how theology by its perversions and misinterpretations
has established a reign of error through the whole domain of religion.
The last volume will be chiefly devoted to tracing the current
theology and eschatology as the outcome, deposit, development, arid
final form of the ancient typology and mythology ; it will also contain
a copious index to the contents of the whole work.
The writer hopes to be able to furnish a not altogether inadequate
representation of the primitive system of thought and its expression
in types and myths, so far as it has been possible for him to recover
the broken moulds and piece together the scattered remains.
Any help that may be kindly'’ offered will be thankfully accepted,
and all errors in matters of fact which may be pointed out shall be
frankly acknowledged in the next volume. A pioneering work of a
nature so preliminary and primitive will be certain to contain mistakes,
oversights, redundancy of details, and still graver errors. That
which was probable in any case is inevitable in the present. But,
If half my grapnels hold their ground, ^
An anchorage made firm and fast
Will serve to show that we have found
The old sea-bottom of the past.
NOTES TO VOL. I.
A LETTER from the late Arch-Druid of Wales in reply to certain questions con¬
cerning the ancient religion with reference to some photographs of so-called Druidic
monuments.
Pontypridd, November gtk, 1872.
Dear Sir,
You asked me :—
1. “Is the circle or serpent upon ground where any remains or traditions
indicated a previous monument of the kind ?”
Answer. —Yes ; because it seems to me there was here a Druidical circle before
we repaired it, but I do not think that there was here- a Druidical serpent. We
have discovered and opened many of the graves of our ancestors round the spot;
the bodies had been burnt and put in stone coffins. The ancient names of places
in the neighbourhood prove that the boiling of Keridwen’s broth—the consecrated
vessel of the Muses and knowledge (Pair Awen a Gwybodaeth), and the hunting
of the goddess after Gwion the Little, transpired in this place; and that this
legend is of very great antiquity, viz.: the boiling of Keridwen’s broth, by which
the nectar was obtained that made our bards immortal, is attested by the fact that
it forms one of the earliest legends among the Hindus.
2. “ Is the Rocking-stone in your opinion a Druidical monument or the result of
geological change; if the latter, was it used by the Druids for their purposes ? ”
Answer. —Probably geological change had something to do in the production
of the phenomena, but it is also most probable that the Druids prepared and used
this stone as an Ark-stone (Ark-faen). The old people used to relate to me that it
was shaken by the wind before some ignorant persons cut off a piece of it, and
changed its position in order to know its size and why it oscillated so easily.
3. “What authority is there for inserting the word ‘Cyfriu,’ and for the
devices on the Eye-stones ? ” ^
Answer.—T here is sufficient authority, but a discussion of which we cannot
enter into here, for the insertion of the word Cyfriu and the other hieroglyphics ;
but it was our desire when we renovated the circles to carve them in the serpent-eye
as the most convenient and proper place.
4. “ Supposing the above to be Druidical, and in view of the peculiar shape of
it and the superimposition of the smaller portions of the monument, what relation
would the whole have to the Indian Yoni and the Phallic Cult ?”
Answer. —The name which our ancestors gave the Linga-stone was the Said-
stone, or Seven-stone, and also SvTH-stone (Erect-stone), and sometimes (Maen-
Lliid), Many-sided stone. But the Rocking-stone was not the Seven-stone, it was
the Yoni-stone, called by our ancestors the Ark-stone and stone of Keridwen. The
Seven-stone in connection with the Ark-stone was with our ancestors the Beam
(Pelydr), / 1 \ being the rays of the rising sun, equinoxes, and solstices, con¬
verging to a focus—an eye of Light—in the centre of the Ark-stone. As the
Seven or the Beam coming from the sun into contact with the earth, caused the
goddess Keridwen to conceive and bring forth living beings, so also the beams
which were represented by the other three stones (tri maen gorsaf) coming into
676
A Book of the Beginnings.
contact with the Ark-stone, representing the womb of the goddess, gave being to
the Throned-poets or Bards, who were to be the sons of Nature to teach the
people the language of God in their o^vn language. In another aspect the Beam
represented the “ Cyfriu,” name of the Trinity; in another sense it represented
the “thrice-functioned’' Hu, the Interpreter, Viceroy of the Eternal (Celi). In
another sense it denoted the Creative Word (Logos), through which the sentient
world was created, and by which it is sustained, and because it came into a
focus in the light-eye in the middle of the stone, the Ark-stone was called
the stone of speech, the stone of the Word (Logos) and Maen Llog (Logan-
stone). Creating and begetting meant the same thing on the stones. Our
ancestors did not worship the Seven or the Linga, because they knew that it
only symboled the creative power of the Almighty, nor did they worship that
which represented “three-functioned,” Hu, as the creative Word or Logos; but
when that had been deified by the earlier nations we assert that all worship of
the Trinity to this day has been nothing but a form of the same Cult. It is
of no use, however, for me to try to explain, if you have not seen the symmetry
of the ancient temples. It would be the same thing to make a man comprehend
the most abstruse problems of mathematics who had not the least knowledge of
common arithmetic. The best thing for you would be to procure that book which
explains the ancient system of the Druids, called The Priynitive Glory of the
Kymry. There you will see everything about the Yoni in primitive simplicity, also
about the Logos, also a full description of the mode of baptism as it existed with
us before a Jew ever trod the earth. The worship of the Druids is that of all the
eastern nations, but its beauty and simplicity have been greatly tarnished. I can
venture to say concerning the old Cromlechs and Mother-circles, that they were
the temples of the Stone-age, and as to the stone coffins or arks they were the
primitive and consecrated arks of the Stone-age; in the same manner the Bards of
the stones or the system called the “Throne of the Bards of the Briton’s Isle”
was the religion of the Stone-age, and that it existed tens of thousands of years
ago can be proved from the allusions it contains to the position of the sun on the
shortest day of the year through the precession of the Equinoxes.
Yours truly,
Myfyr MoRGAmvY.
Burial of Twins, p. 46.
In Galam, Africa, a boy and girl used to be buried alive before the great gate of
the city to make it impregnable.‘
Ivin, p. 62.
Ivin, for the North ; a mistake made by the copyist.
P. 83, V. i.
Ystorrynau. In deriving the name of the first British symbols from Teru’’
(Eg.) it should have been noted that this word is a plural form of Ter, the shoot
or sprig, answering to the shoots or sprigs of the Tree-Alphabets.
Ritu, p. 139.
This word should be rilu, but the error does not affect the argument.
Leatherf p. 139.
“ Ther" is the Egyptian name for leather.*
“ Tuck," p. 151.
Wattling was an early form of weaving, and Wat represents Khet (Eg.), the .
woof, and to net or knit. Wattles of wickerwork were used for crossing the
water, and these wattled causeways were known in Ireland as Tochars, i.e. hurdles
or wattle-work. Tek (Eg.), to cross, twist, twine, join with the fingers (named
Tekar, Eg.), explains this primitive weaving or Teking. Bally Ath Cliath, a
Waitz, vol. ii. p. 197.
* Dcnk. iii. 64 a.
Notes.
677
name of Dublin, denotes the place where the ford (Ath, Eg. Khat) was once made
of wattle-work or the hand-woven Tochars. Tuck and Tochar agree with the
Akkadian Tak and Ak, to build, with the sign of reed-matting, explained by Tek
(Eg.) to cross, twist, and twine, to weave or wattle. Also in Maori, Tekai is
wicker-work.
Elm, p. 154.
The Irish Ailm was not limited to the Elm-tree as a species, the Palm "and the
Fir are also called the Ailm in the Tree-Alphabets. The “ Rime ” (frost) may be
paralleled with Rem (Eg.) to weep.
Swap, Wasp, and Waps, p. 162.
Three different bases for these words can be traced in Egyptian. Khab (or
Khap) supplies the Wap ; O. H. G. Wafsaj Lithuanic Wapsa, the gad-fly. Khab
modifies into Seb for the serpent as the stinger: Sep being a form of the word.
Wasp agrees with the Latin Vespa, and these with the Egyptian Pesh, to sting and
bite, which is reproduced in the Fin Puskia, to strike or pierce with the horns,
and Puskiainen, a wasp ; Pustet, Lap, to sting, a serpent j Beach, Gael, wasp, bee,
or stinging-fly ; Puccho, Kiranti, snake ; Pakarua, Maori, sting-ray; Beissen,
German, to bite ; Basilisk j Puzzutn, English, poison ; Bis, Bish, or Bisha,
Hindustani, venom, poison; Pes, Latin, louse ; Pisu, Hindustani, flea ; Ptice,
French, flea; Pasa, Okunga, itch; Bisia, Biafada, small-pox; Pes, Hindustani,
leprosy ; Puza, Zulu Xaffir, cutaneous eruption ; Push and Pustule, English, boils ;
Pisho, Swahili, cautery, marks of cautery. Pushing, striking, biting, stinging,
itching, scratching, venom, poison, eruptions, as well as the weapons, are all in¬
cluded. Hence Piga, Cornish, to prick; Pik, Chinese, to cleave; Pegu, Tamil,
to divide ; Pesh, Apatsh, the knife ; Poke, Maori, short axe; and Pego, English,
mentula.
Shau, the Cat, p. 163.
One group formerly read shau is now read mau in consequence of M being
assigned as the value of the ^ ; but the name of the cat in the Barker Papyrus is
written with the group TtTtT ^ Q, SHAU.
Sothis, p, 164.
For '‘So this,”p. 164, line i, read Sothis.
Renn and Pren, p. 210.
With the Egyptian masculine article The prefixed to Remt, the Nursling, we
obtain the Pren, for the Branch, the Prince, and with the feminine article T, the
Welsh and Cornish Teyrn, the Sovereign ; Gaelic Torn, the Prince or Lord. The
unvirile “ Renn ” was continued (with the feminine terminal to the name) in the
English Runt, a dwarf and a bullock ; two types of the child Horus, and the
descending sun. The Friend could scarcely be characterized as a personage, or the
name might also have been derived from Renn (Eg.), to dandle and fondle the
child. From this root we have the Gaelic Furan for fondling, Cornish Brena,
affection ; Romanya sweetheart ; Hindustani Pranox Paran, a sweetheart;
and lastly the name of the beloved one (of either sex) as. the fondling of
affection called the Friend.
Druid, p. 222.
In trying to get at the origin of the Druidic name I omitted to note that the
Gaelic Oid, Irish Oide, means a teacher, an instructor. This represents the
Egyptian Ut, direction, instruction, command, to speak, give out voice, magic.
Teru (Eg.) signifies the times and seasons : to adore, invoke, question, examine :
drive away, lay out, expel; bewail the dead ; also Teru supplies the name for sprigs,
papyrus rolls and hieroglyphics ; the Druid is thus the Teru-oid, or teachei' of
things expressed by the word Teru or Ter. Trith in Irish means Time. In Egyp¬
tian ^eriit signifies the two times, and “before” : so the Druidic science included
a knowledge of the times beforehand ; the coming times.
678
A Book of the Beginnings.
Answering to Ut (Eg.) for magic, we hAvt -Hudol (Cornish) for a magician,
which identifies the Oid as the Mage, and shows the earlier form in Hud; as Hut
(Eg.) is the earlier form of Ut.
Virgin Mother., p. 228.
In Sinclair’s Statistical Accotmt of Scotland^ he observes that : “The
Minister of Meigle Parish having informed us that in the churchyard of Meigle are
the remains of the grand sepulchral monument of Vanora, called also Vanera,
Wanor and Guinevar, the British Helena,” adds “ the fabulous Boece records
a tradition prevailing in his time, viz., that if a young woman should walk over the
grave of Vanora, she would entail on herself perpetual sterility.” The explanation
is because Vanora or Guinevar had represented the Virgin Mother, who preceded
the Fatherhood in mythology, and virginity is synonymous with sterility." The
Great Mother was both the Virgin and the Calat, the adulteress who deserts her
husband as did Helen. This is the character assigned to Guinevere, and it is
identical with that of Deirdre and of the Egyptian Taurt, who deserted Sut for
Horus, .the star-god for the sun-god.
Hlonipa, p. 238.
Hlunu in Zulu also means the vagina foemince, and the word is a term applied
with insult to the mother’s name. We have a similar application in the vulgar
English, “ son of a bitch.” These names only indicate the earliest status of the
pre-monogamous mother who was the Bitch, Swabian Petz, Lap Pittjo, for the
Bear, the first Genitrix, who is designated the “ Great Mother of him who is
married to his Mother ; the Great One who bears the Gods.” The primitive names,
when applied under the monogamous system, give the woman a bad character
indeed.
Muht and Mut, p. 245.
For “ Muht from Mut,” read Mut from Muht.
The Oghams, p. 257.
This name has been derived by some writers from “ Ghuaim,” as signifying the
Guaim or wisdom, and the Irish Gaujn is identical with the Egyptian Kefn for
science, research, discovery, and interpretation. Kami is a name of books or
papyrus, and the Kem-Sep were the learned, the experts. Kainut (Eg.) means to
place and carve. Kam is a variant of Kan for cuttings, carvings or inscriptions,
and titles in ivory, bone, and stone, and the Oghams are the incised inscriptions
As such they are also Aukhem (Eg.) or indestructible. But the earliest words con¬
tained a variety of meanings, and the special one wanted can only be identified by
the type. Here the question is whether the type may not be simply that which
is expressed by Kef, Quern, Qv, aicme, and 6 .m for the hand or group of five,
denoting the digital origin ? The five strokes read Qv are equivalent to Kef{^g.)
one hand, and the name of the group of fve letters is Aicme. In Egyptian the
reduced d 7 n means a fist, or the group of five. By permutation of p and m, Kap and
Kam for the hand are synonymous. Kiam is the hand in the African Shilluk, and
Koam (T’Koam) in the Hottentot; Cainay, Tagala; Catnot, Bissayan ; Cainat,
Pampango ; Kamot, Sulu ; Ctnnot, Umiray. The Ogham is the circle of the digits
which formed the first “hands,” still applied to the clock.
Cymhorta, p. 258.
It should have been noted that the Welsh y often represents the f, and Cym has
the force of 0^3 ; thus Cyf and Cam equate. The Cy in Cyniver is equal to Kab
(Eg.) double, and Cy as Cyf is necessary for the word Cymhorta (Cyf-mhorta) to
represent the Kab-merti or C6-mert, of the persons attached and bound together.
Clavie, p. 261.
A connection between the Clavie and the Kherf is apparent by means of the
Scottish Clivvie, an instrument used for carrying a light, such as a fir-candle or
rushlight. The Clavie being used for the Torch, the light itself, shows the identi¬
fication of the light and the light-holder under one name. The Ar-en-Har (Eg.)
VoJ. i. p. 507.
Brand, Physical Charms.
Notes.
679
or eye of Horus, made annually, was also a candle and the censer. The Kherf,
paddle, or oar-blade, was another type of Horus the Kherf. As the lighted
“ Clavies ” were carried about the boats it seems possible that the Clavie
may also have been at one time a Kherf or paddle. If so, the paddle and
candle were both emblematic of the Har, for the Clivvie was known in Scotland
by the name of the Peer-Mzin, and Horus as the Kherf is the Majesty, the Princeps.
The Kherf was his ideograph as the Grosser of the waters, and a part of the
ceremony consisted in Cyossmgthe boats with the Clavies or Torches.
The Clavie was a ceremony of consecration by means of fire, and Kherp signi¬
fies consecration, to pay homage, supply, sufficiency, the word being also identical
with a Crop.
The ceremony may likewise be illustrated by the Kyinric Chwtlf or Gwylja, to
seek, make a searcVi, a watch, watching, a watching place, a mound of observa¬
tion and exploration. The torches and the perambulations imply the seeking,
exploring, prying of Chwilfa, and thus the ceremony is akin to the seeking for
Osiris in Egypt and the search with torches in the religious ceremonies of the
Maori, as described by Bonwick in his “ Tasmanians at Home,” but, like that of
the Maori, it must be older than the Osirian solar dynasty in Egypt. It belongs
to the cult of Baal or Sut-Har, the son of the oldest Genitrix. The pyramid sign of
Sut is made in building the “ Clavie”; the position chosen for the building is to the
south, the station of Sut ; the fire when done with is hurled down the western
slope of the hill, where sank the solar fire while Sothis rose. The meaning of the
proceeding can be read in connection with Bar, or Baal as the god of fire, who
arose with his promises of another year, when the sun began to decline. From
him they took their rekindled fire for the next year, not from the sun. The fir-
candle suggests the Fir-tree, the Fire-tree, Vir-tree, or Baal-tree, and tends to
identify the Clavie with the tree of fire and of Bar the Ar (son or candle) who was
the Kherf in person. In connection with the Tree and Shoot symbols, we have the
Greve, a tree or branch ; the Griff, a Gi-aftj and, in relation to the Fire-tree, the
Clovel, a large beam laid across the chimney in some Devonshire farm-houses.
Also when we find the Clavie connected with the name of Kitty" Clavers,
that supplies a sound link with our Kedy, Kate or Ked, and the Egyptian
Taurt the “spark-holder,” who was the mother of Bar or Fire, as well as of
Time. Taiir the spark-holder and mother of fire is still represented by the Tar,
Egyptian Tdr for smoke and ashes, i.e. Tafr from Ta, to carry ; Afr, fire,
whence Tdr and Tar. —See Past in the Present, on the “ Clavie,” p. 256.
Saints in general. P. 266.
The Wells of healing are dedicated to certain saints, but, as Dr. Arthur Mitchell
has said, no appeals or prayers are ever made to these saints. They have no local
rootage. Mourie or Malrubius the Saint of Applecross died April 21st, 722, whilst
his supposed Day is that of August 25th. In the Island of Maree the saint is
a god Mourie to whom bulls were sacrificed, and on the 25th of August it was the
custom to divine by passing the head through a holed stone, one of the “ Monuments
of Idolatry ” found in the Island, and pouring out milk as oblations. Also, oaths were
taken and considered binding, in the name of Mourie; “ by Mourie,” was,
according to Penant, the oath of the country. With these facts let us parallel the
following : Mer is an Egyptian name of a divinity and a cow. With the feminine
terminal the Mer is a Mert, Gaelic Mart, a cow. From Mer or Mel comes the
name of Milk. Mer is a bond, a binding, a mode of attaching. The Mer was
an Egyptian monk, attached to a temple; the Mer is a pool or well, and the word
means to lave. The Mer is a circle. The Merui is an island, and the especial
seat of Mourie and the well-worship was the different lochs, as Loch Maree,
Lochew, Loch Broome, Loch Carron, and Loch Alse. Is it not more probable
that Mourie was the divinity of the Merui, isle, the Mer, circle, the Mert, monks,
the Mer, cow, to whom the bull was offered.? The traditions connect the name
of the isle with a princess; and the worship, as shown by the circle, the well, and
the offering of the bull, implies the goddess, the cow-goddess the Egyptian Mary,
named Merui, a form of the cow-headed Hathor, who rises up as the white cow of
the Irish lakes.— Past in the Present, Mitchell, Appendix, p. 267.
“ Simnel Cake," p. 269, v. i.
The great mother in mytholo^ was at times represented as the male-female.
Mut is thus pourtrayed, as was Neith and Venus, with the beard. The male-mother
68 o
A Book of the Beginnings.
was the mother of the male, her son, before the fatherhood was established ; hence
she was called the Virgin Mother. This form of the epicene being, which originated
through beginning with the genitrix, was apparently continued in the English
Sha?nnel,'’a. very masculine kind of woman. Simnel Sunday and the SUnnel
cakes may therefore have been sacred ,to the Sha/nuel-lVomaH,” or masculo-
feminine goddess, as the establisher of the son without the father. The Hebrew
women who worshipped the queen of heaven,^ repudiated having made her cakes
without their men (or Anosh) ; they were not Shamnel women. Smen-el (Eg.),
to establish the son, is the exact equivalent of the English “ Mothering” without
the father, belonging to the earliest cult of the mother and son which was continued
in Rome, where it had never ceased and where it still survives.
Direit” or “ Dyrreith" p. 317.
The Egyptian name of both the Sow and Hippopotamus is Rert. These two
animals are types of the Typhonian Genitrix. It is therefore certain that “ Taurt”
is an abraded form of Ta-Rert, the enceinte sow nr pregnant hippopotamus, and
this full form ( Trrt) would have furnished the better parallel for the British
“ Dyrreithy
Kid, p. 318.
Various illustrations of this name of the Genitrix might have been adduced.
For example, Chwydd (Welsh) means to be big, swelling, as in pregnancy.
Cwt, in Gaelic, is five score, the English hundred-weight, answering to Khept
(Eg.), the fist (or No. 5). Cwt (Welsh) is the hinder part, equivalent to Kheft.
Cawd, is the stool or privy. Chwyf (Welsh), a motion, agitation, swelling,
moving by degrees, contains the sense of Kep (Eg.), ferment, heat, swelling motion
of the Genitrix. Gwd (Welsh) a turn round, a revolution, also agrees with
the name of the Circle-maker. As the W in these words represents an earlier F,
they also stand for earlier forms. Kheft as the habitation supplies the modified
Heft, Scotch, dwelling; Hafod, Welsh, booth, the Moved, Hut and Howth, which are
primarily the habitation, named from the birthplace, the Genitrix personified in Ked.
Moreover, Khept for the hinder-part deposited the name of Cat for the ice which is
left behind when the water recedes, called Cat-\c^ ; the Cat-in-pan for a Turn-coat ;
the Latin Catulio, and its cognates. The Scottish monolith, the “ CaZ-stone,” is
related to this root. The Khdt (Eg.) are the corpses, the dead bodies left behind,
and the lower world—or underground—is also the Khdt (Khept) as the hinder-part.
The “ Cat-stone ” is a monument of the Khdt, in Derbyshire the Ged (for the dead)
who rest in the lap oi'Ked, but it does not necessarily denote a place of battle.
Troy, p. 333.
Troy was fabled to have been built by music. Because it was seven-circled, with
the eighth for its manifester, precisely the same as the octave in music. Pan
playing on the seven-reeded pipes offers an ideograph of Troy, the Teruui, or
Sesennu, being made by music, as the name shows (ses. 6; sen. 2). Troy was
the octave and a form of the Ogdoad with Pan (P, Aan, the Aan, or Sut-Aan) as
Manifester. Asgard is called Troy in the Edda.
The “ Mademng” Bower, p. 396.
The earliest Middens were burial-mounds, not mere refuse-heaps. The Mmu
(Eg.) are the dead ; the Mut is the tomb ; the Mu-hat a sepulchre or inclosure for
the dead. The Maten was the pathway of the dead. The axe so often buried
with the dead is a Mateni. Maten (Eg.) signifies dead, also repose, resting, quiet,
and to pacify. The “ Madening’’-bower at Dunstable is probably a form or the
Barrow or Brugh. In associating it with the '^Maidens ” the fact was overlooked
that Roman coins found on the spot are designated Madening-monty." Money
was one form of treasure buried with the dead, and the Madening-monoy ” \s
probably the Maten-\n% money with which the dead were supposed to pay their
way. Maten also signifies to facilitate and make way. The Laps used to lay the
axe and tinder-box by their dead; a reminder of our “ Strike-a-Li^ht-Seven-
Barrows.” They also dug holes in which offerings were placed; analogous to the
holes in the British cup-stones.
Jer. xliv. 19.
Notes.
681
Sier, p. 409.
Herodotus (iv. 190) says, “All the Nomads, except the Nasamonians, inter their
dead in the same manner as do the Greeks ; these bury them in a sitting posture.”
“ Ibcriu" p. 440.
This name as a dual form of Iber or Heber agrees with the Egyptian Aperiu of
the double holy house of Aper and of the equinoxes, applied to Ireland as the
land of the West. Aper the Grosser, already identified with the crossing, the equal
roads in Apheru and with the Hebrew Heber, the crosser, will account for the
Heber of the Milesian legends who crossed over to Ireland. Heber, who is called
the eldest of the eight Milesians, answers to Aper as the manifestcr of the seven ;
Heber, who took the south, and Heremon the north, look very like the Egyptian
Sut and Har. The brothers Heber and Heremon quarrel, and the one kills the
other. So Sut and Horus quarrelled and became enemies ; hence their battle which
was fought annually, and was continued for ever. Heremon called the first of four
Scots who ruled over Ireland, is analogous to Har as the first of the Four Genii.
Aper'xa.s a form of Sut-Anush, whose types were the dog and w'olf, the wolf-dog,
and the “Jackal of the Western land,” and it appears to me that the Irish
hero CUCHULLIN is a form of the war-god Sut-Anush, and of Arthur. Cuchullin
means the wolf-hound of Chullin ; the wolf and hound or the wolf-hound that
was a type of Sut. Sut, the child-god, is a character of Cuchullin who slays
the terrible wolf-hound whilst he is yet a child. Cuchullin’s original name
was Setanta, and Anta is an Egyptian title for the Bull of Sut. Arthiiri
Regio, another name of Ireland, identifies the same deity as the “ Voice of the
Bear,” the proclaimer of the Sothic year, Sut in the South and Aper of the Cross¬
ing East and West, or the equinoctial reckoning. The greatest confusion has been
caused by the names having a common origin in the same system of typology.
P. 466, V. i.
SheelaJi-na-Gig, also called “ Cicely of the Branch.” Kohl in his Travels in Ireland
notes that there once were women who made a profession of performing the part of
the Sheelah-na-Gig; and their charm for bringing “ good-luck ’’ was this : persuadent
nempe mtilieretn ut exhibeat Us quod mnlieres secretissimum habent.
“ Tuath-da-Da 7 taan," p. 481.
It is said in a MS. of the tenth century that the nobles of the Tunlh-da-Danann
were accustomed to bury at Brugh. This is an ancient name of the locality now
called New Grange, near Drogheda, the place of the most famous megalithic
monument in Ireland, a Tumulus said to contain 180,000 tons of stones which have
been earthed over like a barrow or enormous mound. But is not the name of
Brugh synonymous with Broch? And were not the Tuatha-da-Danaan the
builders of and buriers in the Brochs which here take the shape of earth-w'orks
lined with stone Barrow or burrow is a modified form of Brock, Brugh, and
Burgh. Bu-reka (Eg.) denotes a place for hiding. The feminine type of the Brugh
is extant in the Irish Bru and Bolg for womb and belly ; Brigioi the Judgments)
and Cornish Freg for the wife, the first Burekh {Bi-rekh or Pa-rekh), as habitation
of the Race. The next Bu-reka for the living or the dead was the cave of the hill ;
then follows the town or city on the summit, the Brighton or Brixton; and lastly
the County in Brecknock (the Brugh on the hill), Berkshire and Pembroke ;
but midway there is the artificial tumulus or excavated grave turned into a
temple of stone to be covered with a mountain of earth, and the type is assigned
to the “ Tua<h-da-Danaan.” Now the Tuaut (Eg.) founded on the underworld
denotes the gate of worship, adoration, the worshippers. Ta (Eg.) is earth,
and Nan means a type. Tanan is the earth typified, and therefore an earth-
type. Ta the earth also means a heap or to heap with a conical pile for determina¬
tive. Nan also denotes the receptacle, house, or “within,” English Inn. Tuaut-
ta-tanan would signify the place of worship within the heap or mound of earth, the
underground sanctuary. The Babylonian temple of Bit-Saggadhu was in the gate
of the Deep. The Pa-Tuai was an Egyptian chapel used for the consecration of
kings. The Tuaut or portal of Ptah’s temple faced the North-wind,* and the
Irish Tievetory is the hill-side north. The Tuaut entrance is also glossed by the
VOL. II.
Herod, ii. loi.
V V
682 A Book of the Beginnings.
English “ Twaty The Egyptian Tuautii are the people of the lower hemisphere,
the north, which was the type of the earth-temple. The Tuatha are still Imown
in Ireland by the name of the Divine folk; an equivalent to Tuautii (Eg.) for
the worshippers.
Name of the Scot, p. 467.
Tradition tells us that Scotland was divided into seven provinces by the seven sons
of Alban ; and the name of the land contains that of the number seven, as Seachd
in Scotch ; Seacht^ Irish, and Shiaght Manx, are number seven. This name passes
into the Welsh Saith, and Cornish Seyth for number seven, and the Seyth or Saitk
Stone is the Seven-stone, which we may identify with the Stone of Skeith at Kil-
rennie.^ On the Skeith-%\.oxi^ there is a form of the eight-rayed leaf-like ornament,
different from the eight-rayed star, but the same in type according to the number
which identifies it with the genitrix and the seven stars. In one role the Great
Mother was Sekht by name. Also Sekht (Eg.) denotes the Ark (which, as the Hept,
has the name of number seven). Tabernacle, or the Birthplace on the horizon where
the young god as the Eighth was born of the mother and became the manifester of
the pleroma of eight in the person of the child, the Renpu or young Shoot. Here it
may be observed that Kil-rennie looks like the Cil (Cil, Kher, Shrine, or Ark) of the
mother who produced the Rennu, her nursling, as the representative, Mesi (Eg.),
of the seven, and thus, the eight-rayed figure would be an equivalent for the eight-
looped sign(Nnu) or divine type, and the eight-rayed star. It may be objected that
a figure of eight is out of reckoning on a “ Seven-Stone,” and of course there may
have been other stones at Skeith ; still the seven and eight are almost inseparable
in relation to the mother and child, and the Two Truths of the motherhood.
For example, the Aghendole in Lancashire contains seven quarts in liquid measure,
and eight pounds of meal in dry. That is a measure according to the Two Truths
which are symboled by the seven and eight on the stones. Moreover the seven
divisions of the Seacht land reproduce in the north the seven provinces of Dyved,
first founded in North Wales, corresponding to the Kjinry of Scotland, who were
divided into the Piets and Scots. By the bye, when we find the name of Pihteslea
and Pictslei {\n Domesday), the present Pitchley, in Northamptonshire, the name
does not imply a settlement of the Scottish Piets. The naming from the hinder-
part North is equally applicable in AorM-hamptonshire. So in Chineic Pih
(Amoy Pik) is the North. Also Surrey,— Sothe-rcye in Robert of Gloucester,—
signifies the South-Rekh (Eg.) or people of a southern district, and Rekh which,
as Reek (Yorks.), means the family, gens, lineage, modifies into rey and ley in the
names of the district. This Rekh (English Reek, Irish Raige) for the race, man¬
kind, the people of a district, deposited the terminals rey, ley, ry, and ly, of our
personal names. Also rekh, for the general body, became the leik, lie, or leich for
the individual body. It is a Loegrian terminal, traceable to the Kymraig, from
the Egyptian Rekh, which is extant also in the palleg for the body, answering
to the Irish Bolg, Hebrew Petg, Akkadian Buligu, and Kaffir Piriku.
Stuart, Sculptured Stones, pi. 124.
NOTES TO VOL. II.
The ‘‘ Kheri," p. 36.
V
These are two forms of the Kheri or bound victim, intended to illustrate the
text of Psalm xxii. 16.
Ibri” p. 118.
Perhaps the more exact meaning of the Ibri or writing may be found in
the Assyrian “ Gabri'' as in the phrase “ Ki pi duppiu lamadi labiruti Gabri Assur
u Akhnd,” occurring in a lexicographical tablet on which the two languages of
Akkad and Assyria are arranged in parallel columns. Gab (Akk.) has the meaning
of breast, thence abreast; Kab (Eg.) means double, to redouble ; Ri (Akk.) to
place. Ru or Rui (Eg.) denotes the writing, chapter, or section. Gabri signifies
the doubly-written tablet or duplicated writing.
Balaam, p. 269.
Instead of rendering this name by Am (Eg.), belonging to Baal, it would have
been better to have suggested Am (Eg.) or/ifaw;, to find, discover, interpret, or
make known. Baal as discoverer is in keeping with Balaam the prophesier, who
foresees and foretells of the coming sun-god, with Israel in the tents of the twelve
tribes (or solar signs), and is thus self-identified with Bar-Typhon in his second
type ; that of Sut-Anup the solar guide. The two stations on the high place of
Baal and the top of Pisgah, chosen as the two points for overlooking and making
the announcement, agree with those of Sut-Anup which were represented by his
double house. According to the Haggadah, Balaam was lame of one foot, and in
this character he is connected with the first high place.' The lame phase further
identifies the first type of the two assigned to the dual divinity, whether as star-
god or later solar god.
The Egyptian Ritual or Book of the Dead,
“ Dr. Birch’s translation (of the Ritual) though made about thirty years ago, before
some of the most important discoveries of the full meaning of words, may still be
considered extremely exact as a rendering of the Turin text; and to an English¬
man gives nearly as correct an impression of the original as the text itself
would do to an Egyptian who had not been carefully taught the mysteries of his
religion.” 2 A revised edition cf this supremely important work ought to appear in
Professor Max MuUer’s Saered IVritiu^s of the World. At present Ur. Birch’s
version is buried in the fifth volume of Egypt's Place in Universal History,
’ Num. xxiii. 3.
® Le Page Renouf, Hibbert Lectures, p. 177.
684
A Book of the Beginnings.
Zodiac of Denderah.
Mr. P. le Page Renouf, in reply to Mr. Maclennan, points out that, so far from
this being a work of great antiquity, it belongs to the very latest period of Egyptian
workmanship.^ But he has not done what the Graeco-Egyptian artists did who
gave the Greek on one side and the Egyptian on the other. ■ An inscription found
at Denderah states that the building had been restored in accordance with a plan dis¬
covered in the writings of Kufu ; whilst another account of the same plan of the
temple refers it to the time of the Shus-en-Har, and a leathern roll or parchment of
that date is said to have beenfound hidden within a brick wall of the southern temple,
which was built by King Pepi of the sixth dynasty.'* Grant that Graeco-Egyptian
artists reproduced the ceiling of the temple of Denderah, that does not make the
signs Greek. The Greeks were not the inventors of the celestial types which they
copied. What had the Greeks to do with the origines of the types ? with the
ancient genitrixTyphon, the mother of the revolutions, placed at the centre of all ?
with the Seb (jackal) next to her standing on the bow of Seb or Time ? or with
Anup and the dog-headed ape, drawn back to back, as representatives of Sut and
Shu at the equinox ? or the full moon and the eight figures of Sesennu (Smen) ? or
Shu and Tefnut for the Twins, who were brother and sister.? or the child Horns
issuing from the lotus, held up in the hand of his mother, and figured also in the
full moon of the autumn equinox ? or Khunsu holding forth the pig in the disk of
the full moon ? What had the Greeks to do with originating these and many other
types found in the planisphere of Denderah? The antiquity has to be judged by
the age of the types, and not by the last time these were repeated.
Bunsen has stated that the Egyptians were unacquainted with the twelve signs
of the zodiac ; they who can be proved to have mapped out the heavens and turned
them into chambers of their mythological imagery. They could not have had the
thirty-six Decans without these implying the twelve signs. But more of this hereafter.
In repeating the names of Sut and Seb it may be well to note that they are synony¬
mous as representatives of the earth or lower heaven. The jackal, or wolf (Sf.b)
is a type of Sut (Anup), and I look upon Seb as the undegraded form in which
Sut was continued. The name of Seb is contained in that of Sebti, whence Suti
and Sut, who was the dual representative of Seb (Time), and who is for ever
related to Sothis, the primordial star of all time, as the duplicator or repeater.
Sut could not be divorced from the phenomenal origin of time, whereas Seb was
more abstract, a personation of time in general. Just as Nut took the place of
the earlier genitrix Typhon, so did Seb supersede Sut as the first, the father of the
gods, who was primarily the boy born of Typhon. The goose of Seb is Apt, a
name of the oldest Great Mother, and Smen, a name for the place of the eight in
the beginning, or from the egg laid by the goose. Seb, described as the earth, and
Nut, his consort, as heaven, is too late, too vague, for the present purpose ; it does
not reach the origines. Proof that Seb was a continuation of Sut may be adduced
in this way. The first four genii of the four quarters include Sut-Anup (who was
earlier than Taht as the Hermanubis) called Tua-Mutf, the worshipper of the
mother. And when the four genii w-ere represented by the later four rams (as
in the inscription of Psametik)^ and the great Mendes Stele, the place cf Sut
is assigned to Seb.
* Hibbert Lectures, p. 30.
* Dumichen, Die Bauerkunde, Denderah, S. 15-19; Brugsch, Histoire, pi. 5,
scutch. 50.-
3 Museum at Palermo.
END OF VOL. II.
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